
,0 o 



EPISCOPAL METHODISM, 

AS IT WAS, AND IS; 



OR, 



AN ACCOUNT OF THE ORIGIN, PROGRESS, DOCTRINES, CHURCH 
POLITY, USAGES, INSTITUTIONS, AND STATISTICS, 



METHODIST EPISCOPAL CHURCH IN THE UNITED STATES. 

EMBRACING ALSO 

\ SKETCH OF THE RISE OF METHODISM IN EUROPE, AND OF ITS 

ORIGIN AND PROGRESS IN CANADA. ^~~^~~*Zr~- 

' y BY v. . ...... r ,f- 

REV. P. DOUGLASS GORRIE, 

AUTHOR OF " CHURCHES AND SECTS," " EPISCOPACY," ETC. 



AUBURN : 
DERBY AND MILLER. 



1852. 



Entered, according to Act of Congress, in the year 1852, by 
DERBY AND MILLER, 
In the Clerk's Office of the District Court of the Northern District of New York. 



STEREOTYPED BY THOMAS B. SMITH, 
216 WILLIAM STREET, N. Y. 



RECOMMENDATION. 



" Having examined the manuscript of the work entitled : Episcopal 
Methodism, as it Was, and Is, (fee, by Rev. P. Douglass Gorrie, and 
believing that the work contains much useful information in relation 
to the History, Doctrines, and Institutions of the Methodist Episcopal 
Church; and that the facts therein stated are correct, so far as we 
have been able to judge: we hereby cheerfully recommend the work 
to the attention of the public, and especially to the members and 
friends of the Methodist Episcopal Church. 

C. C. WOODRUFF, 
Presiding Elder of Potsdam District, B. B. Conference, 
HIRAM SHEPARD, 
Pretiding Elder of Ogdensburgh District, B. B. Conference." 



PREFACE. 



The only apology which the Author has to offer to 
nis ministerial brethren, or to the public, for the ap- 
pearance of this work, is, that he thinks such a work 
is needed; not that the Church is unsupplied with 
many valuable books of a historical and doctrinal 
character; nor yet, that there are no works on the 
* ecclesiastical polity of Episcopal Methodism; but as 
the author believes, there is no one work now extant 
which embraces all these points. Such a work, con- 
taining the most important parts of Methodist history, 
with a brief statement and defence of its doctrines, a 
statement of its church polity in its various branches, 
and much information in regard to its statistics, all 
brought down to the present time, is now presented 
to the Church and the public. That the work has its 
imperfections is not impossible, — to claim otherwise 
would be the evidence of vanity, — but we trust that its 
defects are as few as might reasonably be expected in 
a work of this description, and if there are errors, it is 
to be hoped they are not material ones. 

To name all the authors, from whom facts and state- 
ments have been obtained, would be unnecessary. 
Suffice it to say, that a free use has been made of facts 
referred to in Wesley's Journal, and in Bangs' " His- 



PREFACE. 



tory of the Methodist Episcopal Church," down to the 
year 1840. The history of the Church for the past 
ten or eleven years, has not been written by any per- 
son ; consequently, the author has had the entire field 
of history during that important period to himself. 
"Meacham's History, 7 ' — a Canadian work, — has also 
afforded some facts in relation to Methodism in Can- 
ada. On the doctrinal part, " Comfort's Articles 7 ' have 
been reviewed, and many important thoughts have 
been gleaned from that valuable work. That part of 
the work relating to church polity, it is scarcely ne- 
cessary to say, has been chiefly borrowed from the 
little book called the " Methodist Discipline." Were 
we disposed to deny this fact, it might be said to us 
as to one of old, — " Thy speech betrayeth thee." The^ 
reader, however, will find much original matter even 
here, the arrangement of course being principally ori- 
ginal. The statistical information has been obtained 
from the General Minutes, and from other reliable 
sources. 

Hoping the work will please the public, and meet 
with a ready sale for the benefit of the enterprising 
publishers, as well as that of the reader, the book, such 
as it is, is committed to the mechanical skill of the one, 
and to the attention of the other, 

By the Author. 

Canton, St. Lawrence Co., 

Mw York, September, 1851. 



CONTENTS, 



BOOK I. 

HISTORY OF METHODISM. 
CHAPTER I 

FROM THE BIRTH OF JOHN WESLEY, TO THE INTRODUCTION OF 
METHODISM INTO AMERICA. 

* SECTION I. 

PAGE 

Birth of the Wesleys — "Wesley at College — The Name Methodist 
applied to him and others — Wesley makes frequent Excur- 
sions to preach — John and Charles receive a Call to go to 
Georgia — Embark — Life on Shipboard — Moravians — Arrive 
in Georgia — John Wesley's Course — His Return to England. 1 

SECTION" II. 

Result of his Visit to America — Meets Peter Bohler — Joins a 
Religious Society in Fetter Lane — Is Converted — Visits Ger- 
many — Charles Wesley Converted — Result of their Conver- 
sion — State of Religion in England — In the Church — Among 
the Dissenters — Wesley inspired for his Work— Qualifica- 
tions of the two Brothers for Religious Reformers 6 

SECTION III. 

Wesley begins Field Preaching — Lays the Foundation of the Bris- 
tol Chapel — Occupies the Foundry in London — Institutes 
Class Meetings — Watch Meetings — Organizes Societies — Pre- 
pares the General Rules- — Employs Lay Preachers 13 



Vlll 



CONTENTS. 



SECTION IV. 

PA.OB 

Persecution of the Wesleys and others — Riots — Arrests — Anec- 
dotes 17 

SECTION V. 

Success of the Wesleys — First Methodist Conference — Wesley- 
builds a School at Kingswood — Methodism introduced into 
Ireland — Persecutions — Methodism introduced into Scotland 33 



CHAPTER II 

FROM THE INTRODUCTION OF METHODISM INTO AMERICA, TO 
THE PRESENT TIME. 

SECTION I. 

Arrival of Irish Emigrants — Another Arrival — Philip Embury — 
Rebuked by an Aged Lady — Preaches — Captain Webb — 
Preaches in New York — Visits other Places — The Rigging 
Loft — John Street Chapel — Wesley sends Boardman and Pil- 
more — Robert Strawbridge — Anecdote — Francis Asbury — 
Richard Wright — Early Life of Asbury 37 

SECTION II. 

Asbury's Labors — Forbidden to preach by a Clergyman — The 
Work spreads — Thomas Rankin arrives — First Conference — 
Revolutionary War — Revival in Virginia — Mr. Jarratt 48 



SECTION III. 

Declaration of Independence — Asbury fined — Garretson — Mal- 
treated — Imprisoned — Released by the Governor — Another 
Arrest — Anecdote — Difficulties about Ordinances — Difficulties 
settled — Close of the War 52 



SECTION IV. 

Acknowledgment of Independence — Wesley's Scruples overcome — 
Dr. Coke ordained for America — Arrives — Methodist Episcopal 
Church organized — Asbury elected and ordained— Results of 



CONTENTS. 



ix 



PAGE 

Organization — Necessity for it — Cokesbury College — Burnt — 
Coke returns to Europe — Hostile Feelings of Charles Wesley 
— Coke explains — Title " Bishop" given — Wesley's Letter — 
New York City 63 

SECTION V. 

Introduction of Methodism into New England — Jesse Lee — Ad- 
ventures in New England — Norwalk — Fairfield — Stratford — 
Boston — Boston Common — A Society formed — Difficulties 
about obtaining a Place of Worship — New Chapel — Present 
State of Methodism in New England *ll 

SECTION VI. 

Death of Wesley — Coke returns to England — Asbury's and Garret- 
son's Labors — District Conferences — Council formed — Disor- 
ganized — First General Conference — " O'Kelly" Excitement — 
Presiding Elders — Erection of Churches — Methodism in Maine 
— New Hampshire — Yearly Conferences — General Conference 
of 1800 — Camp Meetings — Methodism in Canada — General 
Conferences of 1804-8 — Whatcoat's Death — McKendree — 
Delegated General Conference — Asbury in Canada *76 

SECTION VII. 

First Delegated General Conference — War of 1812 — American 
Preachers in Canada — Secession of "Reformers" — Death of 
Coke — Death of Asbury — Colored Secession — Second General 
Conference — George and Roberts elected Bishops — Methodist 
Magazine — Missionary Society — Colored Secession in New 
York 84 

SECTION VIII. 
Third Delegated General Conference — Canadian Matters — West- 
ern Book Concern — Stillwell Secession — General Conference 
of 1824 — Soule and Hedding elected — Madison College — 
Sunday School Union — Petitions — Local Preachers — "Prot- 
estant" Secession — Death of George — Seamen's Mission- 
Colleges— Fifth General Conference — Andrew and Emory 
elected Bishops — Liberia — Death of Cox — Colleges — Oregon 
Mission-— South American Missions — Death of McKendree 
and Emory • • 88 



CONTENTS. 



SECTION IX. 

PAGE 

Sixth General Conference — Waugh, Morris, and Fisk elected 
Bishops — Slavery Discussion — 0. Scott — Winans — Weekly 
Papers — Black River Conference — Missionaries — German 
Mission— Nast — Centenary of Methodism — General Con- 
ference, 1840 — Visitors — Abolitionists — Slavery in Methodist 
Episcopal Church — Extract — Zion's Watchman — Scott, 
Storrs, Sunderland — Wesleyan Secession — " Spiritual Knock- 
ings" — Results of the Secession 96 

SECTION X. 

General Conference of 1844— Death of Roberts — Hamline and 
Janes elected Bishops— ^Slavery — Harding — Bishop Andrew 
— Resolution — Protest — Reply — Plan of Separation — Sixth 
Restrictive Rule — Course of Southern Delegates—Louisville 
Convention — Southern General Conference — Capers and 
Paine elected Bishops — Soule adheres to the South — Com- 
missioners appointed — Violence of Feeling — Action of Annual 
Conferences 105 



SECTION XL 

General Conference, 1848— Dr. Dixon— Dr. Pierce — Southern 
Commissioners — Provision for a Settlement of Claims — Law 
Suit — Policy of the Methodist Episcopal Church in Regard to 
Slavery — Digression — Oregon — Gary — Lee — Roberts — Wil- 
bur — China — Collins — White — German Mission — Jacoby — 
Nast — Indians — St. Regis — Arnold — Jennings — Missions — 
Sunday Schools — Kidder , 112 

SECTION XII. 

Methodism in Canada — Soldiers — Quebec — Emigration — McCarty 
— Anecdote — Opposers — Imprisonment — Diabolical Cruelty 
— Disappearance — Losee — Woolsey — Sawyer — Merwin — 
Ruter — Bangs — Conversation — Preaches — Coate — War of 
1812 — "Ryanites" — Peace declared — Asbury — English Mis- 
sionaries — Difficulties — Memorials — Settlement — Canada 
Conference — Separation — Dissatisfaction — Methodist Episco- 
pal Church of Canada — Rupture — Reunion with British Con- 
ference — Present State. , 119 



CONTENTS. 



xi 



BOOK II. 
DOCTEINES OF METHODISM. 

INTRODUCTION 

PAGE 



Articles of Religion — Their Origin — -What they contain — What 
they do not contain — Objections to Written Creeds examined — 
Refuted 135 

ARTICLE I. 
Of Faith in the Holy Trinity. 
But one God — Without Body or Parts — Trinity in Unity — Plural- 
ity of Persons in Godhead 138 

ARTICLE II. 
Of the Word or Son of God who was made Man. 
Titles of Christ— Attributes of Christ— Acts of Christ— Worship 
paid to Christ — Christ forgave Sins — Manhood of Christ — 
Reconciles God to Man 143 

ARTICLE III. 
Resurrection of Ghrist. 
Resurrection — Ascension — General Judgment in the Future — On 
an appointed Day — Judgment of former Generations — Judg- 
ment after Death — Second Coming of Christ 146 

ARTICLE IY. 
Of the Holy Ghost. 
Divine Titles — Attributes — Acts ascribed to Holy Ghost — Form of 

Baptism, &c 148 

ARTICLE Y. 

The Sufficiency of the Holy Scriptures for Salvation. 
Names of Canonical Books — Preservation of Scriptures, &c 150 



xii 



CONTENTS. 



ARTICLE VI. 
Of the Old Testament. 

page 

What taught — Moral Law not repealed 153 

ARTICLE VII. 
Original or Birth Sin. 
Pelagians — Man's Nature corrupt — Proofs 155 

ARTICLE VIII. 
Of Free Will. 

Free Agency — Self-Conversion 156 

ARTICLE IX. 
Of the Justification of Man. 
Justification by Faith — Luther — Extract — Proofs. 158 

ARTICLE X. 
Of Good Works. 
Necessity of Good Works — Fruits of Faith — Evidence 159 

ARTICLE XL 
Of Works of Supererogation. 
Romish Church — Doctrine of Devils, &c 161 

ARTICLE XII. 

Of Sin after Justification. \ 

Sin against Holy Ghost — Still possible — Sins of Christians — For- 
giveness.. 161 

ARTICLE XIII. 

Of the Church. 

(1) A Congregation, &c. — (2) Composed of faithful Men — (3) Pure 

Word preached — (4) Sacraments administered 168 



CONTENTS. 



xiii 



ARTICLE XIV. 
Of Purgatory. 

PAGE 

Romish Church — Restorationists — Spirits in Prison — Pardon — 



Images, &c. &c 165 

ARTICLE XV. 
Of Speaking in an Unknown Tongue. 
Scripture Prohibition — Modern Sects 16*7 

ARTICLE XVI. 
Of the Sacraments. 
What they are — How many — Seven Sacraments 167 

ARTICLE XVII. 
Of Baptism. 



(1) Its Origin — Jewish — Hebrew Examples — (2) Its Nature — Figu- 
rative not to represent the Death of Christ — A Sign of Profes- 
sion — Entrance to the Church — A Covenant — (3) Subjects 
of Baptism — Adult Believers — Penitents — Infants — Proved 
Abrahamic Covenant — Eligibility to Church Membership — 
Analogy between Circumcision and Baptism — General Terms 
— Baptism of Households — Christian Fathers — (4) Mode of 
Baptism — Not designated — Immersion not the Mode employ- 
ed in Christ's Day — Baptisms on the Day of Pentecost — Phi- 



lippian Jailer — " Spirit, Water, and Blood" 169 

ARTICLE XVIII. 
Of the Lord's Supper. 
Transubstantiation — Names by which designated — Design.. ..... 178 

ARTICLE XIX. 
Of the Supper in both Kinds. 
Practice of Roman Church — Unscriptural 180 



XIV CONTENTS. 

ARTICLE XX. 
Of the One Oblation of Christ. 

PASS 

General Redemption — Calvinism — Its Doctrines stated — Repu- 
diated — Mass IS1 

ARTICLE XXI. 
Of the Marriage of Ministers. 
Clerical Celibacy — Luther — "Wesleyan Conference 186 

ARTICLE XXII. 
Of the Rites and Ceremonies of Churches. 
"What Rites necessary — What unnecessary — Church Government — 
Form not prescribed — Rules and Regulations not to be vio- 
lated — Membership voluntary — Schism to be avoided — Six 
Months' trial 181 

ARTICLE XXIII. 
Of the Rulers of the United States. 
When adopted — Civil Government of Divine Origin — Form not 
prescribed — Political questions — Unjust Laws — " Higher 
Law" — Opinions 190 

ARTICLE XXIV. 

Of Christian Men's Goods. 
Community of Goods — Not prescribed — Rich and Poor — Almsgiv- 
ing — Provision by the State— Duty of the Church to the Poor 192 

ARTICLE XXV. 
Of a Christian Man's Oath. 
Profanity — Judicial Oaths — Quakers' Prohibition examined — Scrip- 
ture Testimony , 194 



APPENDIX TO THE ARTICLES. 
Introductory Remarks • 196 



CONTENTS. XV 

I. "Witness of the Spirit. 

page 

Wesley's Views — Extracts — Conclusion 197 

II. Sanctification of Believers. 
Term defined — Wesley's Views — Doctrine stated — Defended — Ob- 
jections — Conclusion 202 

III. Possibility of Falling from Grace. 
Question — Doctrine of Methodist Church — Old Testament Proof — 

New Testament Proof — Objections to the Doctrine of Neces- 
sary Final Perseverance 206 

IV. Eternal Rewards and Punishments. 
Doctrine of the Church — Arguments from Reason and Scripture — 

Conclusion 213 



BOOK III. 
POLITY OF EPISCOPAL METHODISM. 
CHAPTER L 

SECTION I. 
Introduction. 

Mr. Wesley Founder of Episcopal Polity of Methodism — Doubts 
on this Point examined— Refuted— Sunday Service, 1784 — 
Discipline — In what sense Episcopal — (1) Not in the Roman 
seRse — (2) Not in the Church of England sense — Methodist 
Bishops 217 



SECTION II. 
Apostolic Succession. 
Question stated — What involved in the Doctrine- 



1 — Peculiarities 



xvi 



CONTENTS. 



of the Apostolic Office — Are modern Bishops Apostles? — 
Have not the exclusive Power of Ordination — Scripture Tes- 
timony — Bishops and Presbyters the same in Order — Testi- 
mony of the Fathers — Councils — Channel of Episcopal Suc- 
cession — First Bishop of Rome — Links in the Chain 223 



SECTION III. 
Same Subject continued. 

Fountain of English and American Episcopacy — Romish Ordina- 
tions — Canterbury — York — Apostolic Commissions — Origin of 
Episcopacy — Illustration — Methodist Episcopacy — Wesley an 
Succession — " Once a Bishop, always a Bishop" — Judas — 
Dilemma for "Churchmen" — Arrogance—Objections 239 



SECTION IY. 

Origin of Methodist Episcopacy, &g. 

Mr. "Wesley the Originator of American Episcopal Methodism — His 
. Letter to Bishop Asbury — -Explanation of the Circumstances 
under which it was written — Dr. Coke appointed Superinten- 
dent in 1784 by John Wesley — Letter of Wesley to Dr. Coke 
and others — Remarks upon the Letter — The Right of the 
Methodists to choose their own Form of Church Government 
— The Organization of the Methodist Episcopal Church canon- 
ical, by the Terms of the Articles of the Church of England. 255 



SECTION Y. 

Advantages of the Methodist Episcopal Form of Church Govern* 
ment, when compared with other Forms. 

Various Systems of Church Government considered- — Romish 
Episcopacy-— English Episcopacy — Protestant Episcopacy — 
Presbyterianism — Congregationalism — Methodist Episcopacy 
— Methodism aggressive in its Nature — Objections to a Lay 
Delegation in the General Conference 267 



CONTENTS. XVli 

CHAPTER II. 

GENERAL RULES, AND RECEPTION, AND EXPULSION OF 
MEMBERS. 

SECTION t 

PAGE 

General Rules 211 

SECTION II. 

Of receiving Members 281 

SECTION" III. 

On the Trial and Expulsion of Members 281 

CHAPTER in. 

OF THE MINISTERS, PREACHERS, AND OTHER OFFICERS. 
SECTION I. 

Of the Bishops , 285 

SECTION II. 

Of the Presiding Elders 287 

SECTION III. 

Of Travelling Elders 288 

SECTION IV. 

Of Travelling Deacons 290 

SECTION V. 

Of Superannuated and Supernumerary Preachers 291 

SECTION VL 

Of Travelling Preachers. 291 



XV111 CONTENTS. 

SECTION VII. 

PAGE 



Of Preachers in Charge 292 

SECTION VIII. 

Of Local Elders, Deacons, and Preachers 293 

SECTION IX. 

Of Exhorters, Stewards, Class Leaders, and Trustees 295 



CHAPTER IV. 

OF THE GENERAL, ANNUAL, AND QUARTERLY CONFERENCES, 
AND OTHER COLLECTIVE BODIES. 



SECTION I. 

Of the General Conference 298 

SECTION II. 

Of the Annual Conferences 300 

SECTION III. 

Of the Quarterly Conferences 301 

SECTION IV. 

Of Leaders' Meetings 802 

SECTION V. 

Of Society and Class Meetings 303 



CHAPTER V. * 

OF THE PUBLIC AND SOCIAL MEANS OF GRACE. 
SECTION I. 

Of Public Worship 304 



CONTENTS. 20X 
SECTION II. 

PAGE 

Of Class Meetings 305 

SECTION III. 

Op Band Meetings 306 

SECTION IV. 

Of Prayer Meetings 301 

SECTION V. 

Of Love Feasts 308 

SECTION YI. 

Of Camp Meetings 309 

SECTION VII. 

Of Watch Night Meetings 310 

SECTION vin. 

Of Protracted and other Meetings 311 



CHAPTER VI. 

OF THE SUPPORT OF THE MINISTRY AND FINANCIAL INTERESTS 
OF THE CHURCH. 



SECTION L 

Of the Annual Allowance to Ministers 314 

SECTION IL 

Of Churches and Church Property 319 



XX 



CONTENTS. 



APPENDIX TO BOOK III. 

PAGE 

Decisions, and Resolutions on the Administration of Discipline 

of the Methodist Episcopal Church. 321 

Authorities 328 



BOOK IV. 

BENEVOLENT AND LITERARY INSTITUTIONS, AND 
STATISTICS OF METHODISM. 

CHAPTER I. 

BENEVOLENT INSTITUTIONS. 
SECTION I. 

Book Concern. 

Its Design — Its History — Present State — Financial Exhibit 329 

SECTION II. 
Chartered Fund. 

Its Institution and Design — Location — Amount and Disbursement 

of Funds 335 

SECTION III. 

Missionary Society of the Methodist Episcopal Church. 

Its Organization — Objects — Life Members, (fee. — Officers — Receipts 
— Disbursements — Number of Missions, &c — Auxiliaries — 
Missionary Character of Methodism, 335 



CONTENTS. 



SECTION IV. 
Sunday School Union of Methodist Episcopal Church. 

PAGB 

Originator of Sunday Schools — Raikes — Wesley — Establishment 
in America — Present State of Methodist Episcopal Sunday 
Schools — Receipts — Statistics 338 

SECTION Y. 
Bible Society. 

American Bible Society — When formed — Its Object — Co-operation 
of the Methodist Episcopal Church — Receipts — Expenditures 
— Circulation of Copies — Receipts from Methodist Episcopal 
Church 341 

CHAPTER H. 

LITERARY INSTITUTIONS OF METHODISM. 

SECTION L 
Universities and Colleges. 
Cokesbury College — Dr. Eisk — List of Colleges, <fcc , . 343 

SECTION II. 
Biblical Institute. 
Formation — Design— Endowment — Students, &c ». , . 344 

SECTION III. 

Academies, <fco , . 345 

CHAPTER III. 

STATISTICS OF EPISCOPAL METHODISM. 

SECTION I. 

The Number of Conferences, &c 347 

SECTION II. 

Number of Bishops, Presiding Elders, and Preachers 348 



xxii 



CONTENTS 



SECTION III. 

PAGE 



Number of Members and Probationers 348 

SECTION IY. 
Statistics of Methodist Episcopal Church South. 
Bishops — Book Concern — Periodicals — -Missions — Colleges — Min- 
isters — Members — Sunday Schools 350 

SECTION V. 

Summary of Episcopal Methodism in the United States 351 

SECTION VI. 

Table of Ministers and Members of each Methodist Denomi- 
nation in the United States 352 

SECTION VII. 

English and Canadian Methodism 353 

SECTION VIII. 

Recapitulation of Statistics — Conclusion 354 



BOOK I. 
HISTORY OF METHODISM, 



CHAPTER I. 

SECTION I. 

John Wesley, the father and founder of Methodism, was 
born on the 17th of June, a.d. 1703. He was the son of 
Samuel Wesley, Rector of Ep worth, Lincolnshire, England, and 
was the descendant of a long list of learned and pious ances- 
tors, both on the paternal and maternal side. John Wesley 
had two brothers; the elder, Samuel, was born in 1692, edu- 
cated in Westminster school, and at the age of nineteen was 
elected to Christ's Church, Oxford. After a life of ministerial 
and literary usefulness, he died in 1739. Charles, the younger 
brother, was born in 1708. Besides these three sons, Mr. 
Wesley, senior, had several daughters, but as their biography 
is not necessarily connected with the annals of Methodism, we 
merely allude to the fact without further detail. 

At the age of six years, John had a wonderful escape from 
death. The rectory, or parsonage house, in which the family 
resided, having been consumed by fire, while John, being 
asleep in an upper apartment, was with great difficulty saved 
from destruction. In allusion to this deliverance, he, in after 
life, frequently represented himself as being " a brand plucked 
from the burning." 

After receiving the necessary instruction preparatory to his 



2 



EPISCOPAL METHODISM. 



admission to the University, he was, in the year 1720, entered 
as a student in Christ's Church College, Oxford, where he pur- 
sued his studies with unwearied diligence and zeal, and where 
he soon after took his degree of Bachelor of Arts. In 1725, 
he was ordained ^a deacon of the established Church of Eng- 
land by the Bishop of Oxford, and the next year, 1726, he was 
elected Fellow of Lincoln College. In 1727, he obtained his 
degree of Master of Arts, and in 1728 was ordained Priest by 
the same bishop who had previously conferred upon him dea- 
con's orders. In the meantime, John had become curate of 
Ep worth, or assistant minister to his father. In the year 1729 
he returned to Oxford and became a tutor in the college. 
During his temporary absence from college, his brother Charles, 
who had become a student of Christ's Church, and was of a 
serious turn of mind, had associated with himself two or three 
other young students, for the purpose of prosecuting with 
greater diligence their respective studies, and also to assist each 
other in the formation of a proper moral and religious charac- 
ter. From the strict method in which they spent their every 
hour, and their methodical exactness in relation to all things 
appertaining to morality and religion, they acquired from their 
fellow-students the name of Methodists, an appellation which 
was not unknown in England, as we find that the Nonconform- 
ists had long been known by that title, and even before the 
times of nonconformity — as early as 1639 — we find a minor 
sect of Christians, who appear to have been a plain and pious 
people called by the same name — Methodists. But at what- 
ever period the name was first applied to any sect of Chris- 
tians, but little doubt can exist in relation to its application to 
Charles Wesley and his associates ; that it was used as a term 
of reproach, and afterward adopted as a denominational title 
by the force of circumstances, and although at first considered 
disgraceful by those who applied it, yet, like the name Chris- 
tian, which was first given to the disciples at Antioch, by way 
of derision, it has long ceased to be considered reproachful by 



THE WESLEYS AT OXFORD. 



3 



those who bear it, but next to that of Christian, the Method- 
ists glory in their name, and if any regret exists in relation to 
its application, it is that those who bear it are not more worthy 
of it. 

On the return of Mr. John Wesley to Oxford, he at once 
joined the little band, and by common consent became its 
leader, and through his influence and energy, his piety^and 
depth of learning, he gave additional vigor to their exertions to 
promote their own welfare and the welfare of others. Among 
those composing the Godly Club, as it was sometimes called, 
were shortly afterwards found, Mr. Hervey, the author of 
" flervey's Meditations," and the justly celebrated George 
Whitfield. 

During the residence of John and Charles Wesley at Ox- 
ford, the former took frequent excursions to his native town, 
and visited other places of note, such as London, and Man- 
chester. He appears to have made it a point of duty, even 
at this early day, to preach wherever he could find an open- 
ing, and such was his success as a preacher, that on the de- 
cline of his father's health, he was strongly urged by the 
latter, as well as by his brother Samuel, and also by the 
people of Epworth, to apply for the parish of Epworth, as 
the next presentee. Such, however, was his attachment to 
the little band at Oxford, that neither the wishes of a father, 
nor the sterner commands of a brother, could induce him 
to forsake the station where God in his providence had 
placed him, while it is quite probable he had resolved, as a 
matter of duty, not to confine his labors to the limits of a sin- 
gle parish, but if he removed at all from Oxford, to go any- 
where where the finger of God should direct, that he might do 
the greatest amount of good, to the greatest possible number. 
While actuated by this spirit of self-denial, it is not wonderful 
that we find him, during his stay at Oxford, visiting the pris- 
oners in the gaol of that place ; or spending several hours in 
each week in visiting the poor and sick, affording relief to the 



4 



EPISCOPAL METHODISM. 



one, and comfort and instruction to the other. Such ministe- 
rial devotedness will not appear wonderful to us, but to those 
who lived in that day, it was a novel sight to see any man, 
aside from the minister of the parish, or the paid chaplain of 
the prison, paying any attention to either the poor, the sick, or 
the criminal ; and indeed, so strange did such conduct appear, 
on the part of Mr. Wesley and his companions, that they were 
subjected thereby to much obloquy and reproach from the mem- 
bers of their own church, but being encouraged in his labors 
of love by his venerable father and elder brother, John and 
Charles continued in their course of doing good, according as 
their time and means would allow. After having been thus 
engaged for several years, the two brothers received a call to 
go to Georgia as missionaries. A colony had been planted 
here a few years previously, under the direction of Mr. James 
Oglethorpe, who, on visiting England for the purpose of pro- 
curing supplies, &c, invited the Wesley s to return with him. 
After due deliberation John consented to go, and Charles, 
agreeing to accompany him, received ordination prior to their 
departure, In the year 1?35, they accordingly bid adieu to 
remonstrating friends, and beloved country, and committed' 
their little all to the mercies of the deep and the inkospitali- 
ties of a savage shore. In the same ship which carried them 
to their field of labor, was a company of pious Germans 
belonging to the church of the Moravians or United Brethren,, 
accompanied by their bishop. For the purpose of conversing 
with them, Mr. John Wesley applied himself at once to the 
study of the German language, while he also gave lessons in 
English to the bishop and two other persons. During the 
passage they encountered several severe storms, which rendered 
their situation dangerous in the extreme. While momentarily 
expecting to find a watery grave, the Moravians— both men 
and women— preserved the utmost composure, and even while 
the storm was at its height, cheerfully sang hymns of praise to 
God. John Wesley, who, on examining the state of his own 



MISSION TO GEORGIA. 



5 



heart, felt unprepared to die, could but wonder at such compo- 
sure on the part of his German friends. On the abatement of 
the storm, he made inquiries for the purpose of ascertaining the 
ground of such composure and fearlessness of death, and learned 
for the first time in his life, that there is a degree of religion 
attainable by believers, which " casteth out fear." 

On the arrival of the Wesley s in Georgia, John took charge 
of the church in Savannah, while Charles went to Frederica. 
The Colonists at the latter place were greatly depraved, and 
their conduct calling out strong rebuke from their faithful pas- 
tor, he became at once the object of bitter persecution and 
neglect, so much so, that he gladly exchanged places with his 
older and more experienced brother John, — Charles taking 
charge of Savannah, and John of Frederica. In 1736, Charles 
was sent to England as the bearer of despatches from the 
Governor to the Trustees of the Colony, and thus his missionary 
labors in America terminated. John, however, remained at his 
post, having returned to Savannah — visiting Frederica occa- 
sionally — and by the establishment of schools, private religious 
meetings, &c, he gave evidence of a desire to make full proof 
of his ministry. He even attempted carrying out his original 
design of laboring exclusively for the benefit of the Indian tribes, 
but as there was no other minister to supply his place in Savan- 
nah, he was obliged reluctantly to remain in that place. While 
officiating as the minister of Savannah and Frederica, his object 
was to bring himself and congregation to comply with the ru- 
brics of the Church of England, and while enforcing the necessity 
of attending the Communion on the part of the parishioners, at 
the same time to repel unworthy persons from the table of the 
Lord. In doing so, he at once subjected himself to the most 
fierce opposition from the persons repelled, and from their 
friends and neighbors. So high did the storm rage, that com- 
plaints were made to the grand jury of Savannah, which latter 
body presented to the court, a bill of indictment against the 
Rev. John Wesley for breaking the laws of the realm, &c. &c, 



6 



EPISCOPAL METHODISM. 



m sundry matters purely ecclesiastical. At length, Laving ap- 
peared seven times before the court to answer these charges, 
and believing that the intention of his enemies being simply to 
harass him and drive him from the Colony, he, after consulting 
with his friends, resolved to return to England by the first op- 
portunity ; and having set up an advertisement in the great 
square to that effect, and served personal notice on his chief 
persecutor to the same effect, on the 2d of December, 1737, 
he bid farewell to his friends in Georgia, and proceeded by land 
to Carolina for the purpose of procuring a passage, and on the 
2 2d of the same month he bid adieu to America, and on the 
first of February following, he once more set foot on the shores 
of England, having been absent nearly two years and a half 
from his native land. 



SECTION II. 

The visit of Mr. Wesley to America, if not followed by all 
the good results which he desired, was nevertheless followed by 
consequences which to himself and the world may never be 
fully known until eternity discloses more clearly to the knowl- 
edge of man the true relation of cause and effect. We have 
hitherto been looking at Mr. John Wesley as a young man— a 
scholar — a minister — having the fear of God before his eyes, 
and using all his powers to bring himself into subjection to the 
law of God, but we have not thus far been able to discover in 
him the power of saving faith. His intercourse with the Mo- 
ravians while on the passage to America and during his resi- 
dence in Georgia, convinced him, that notwithstanding his 
morality and uprightness of conduct, these poor Germans had 
something which he did not possess, that tlft humility, patience, 
long-suffering, and kindness, manifested by them were the 
fruits of a certain kind or degree of faith, to which he had not 
as yet attained, and however desirous of possessing the same, 



FORMATION OF THE FIRST SOCIETY. 



7 



how to attain to it he knew not. In this state of spiritual 
darkness and blindness, he remained until his return to Eng- 
land. A few days after his arrival, he proceeded to London, 
where he providentially met the Rev. Peter Bohler, a bishop 
of the Moravian church. To this man he opened his heart, 
and after several communications with him, he became more 
clearly convinced that thus far himself had been a stranger to 
the exercise of evangelical faith — a faith which consists of a 
" sure trust and confidence, which a man has in God, that 
through the merits of Christ, his sins are forgiven, and he 
reconciled to the favor of God." He also became convinced 
of the possibility and necessity of instantaneous conversion, and 
although yet a stranger to the converting grace of God in his 
own heart, by the advice of Mr. Bohler he resolved to preach 
the doctrines of faith and conversion, until he himself became 
the subject of that grace. For the purpose of advancing the 
cause of truth in his own heart, and the hearts of others, by 
the further advice of Mr. Bohler, Mr. Wesley and a few others 
formed themselves into a religious Society which met in Fetter- 
lane, which Society was long after known as the " Fetter-lane 
Society," and was composed at first of united brethren and 
members of the church of England. Mr. Wesley continued 
to walk in darkness until the 24th of May, on the evening 
of which day he attended a meeting in Aldersgate-street, and 
while a person was reading Luther's preface to the Epistle to 
the Romans, and while describing the change which is wrought 
in the heart through faith in Christ, " I," says Wesley, " felt 
my heart strangely warmed, I felt I did trust in Christ alone 
for salvation : and an assurance was given me that he had ta- 
ken away my sins, even mine, and saved me from the law of 
sin and death." In those few words, we have recorded Mr. 
Wesley's account of his own conversion, — an event of greater 
importance to the religious world and to mankind in general, 
than the birth of a Napoleon or the victories of the greatest 
warriors the world ever knew. The immediate fruit of his 



8 



EPISCOPAL METHODISM. 



conversion, and at the same time a strong evidence of its reality 
and genuineness, was a love for his enemies, and a desire for 
their welfare. " I began," he continues, " to pray with all my 
might for those who had in a more especial manner despitefully 
used me and persecuted me." 

It is worthy of remark that the first time Mr. Wesley prayed 
extempore, was with a prisoner under sentence of death, by the 
name of Clifford ; and that the Father of mercies was pleased 
to sanction such mode of prayer, by giving the poor criminal 
a knowledge of sin forgiven which he retained to his last 
earthly moments. It is also worthy of attention, that this in- 
cident transpired but a few days previous to Mr. Wesley's 
conversion. 

After Mr. Wesley's conversion, he had a strong desire to 
visit Germany and converse with those pious Moravians who 
had obtained like precious faith with himself. He accordingly 
sailed from London, and on the 15th of June reached Rotter- 
dam. While on his way to Hernhut — the Moravian settle- 
ment — he was hospitably entertained by Count Zinzendorf, the 
leader and head of the Moravians, and with him he spent 
some pleasant hours in conversation in regard to the doctrines 
of the new birth and justification by faith. On the first of 
August he reached Hernhut, where he spent a fortnight, 
visiting the brethren, listening to their preaching, and convers- 
ing frequently and freely with them on experimental subjects, 
faith, &c. Here he learned many things of which he had 
before been ignorant, and admired in many respects their 
temporal economy, and after having bidden the brethren a re- 
luctant farewell, he returned to London, more than ever deter- 
mined to preach Christ and salvation through faith. 

Shortly before the conversion of John Wesley, he, in com- 
pany with Peter Bohler, visited Charles Wesley, who was 
then in Oxford, confined upon a bed of sickness. Bohler 
proclaimed to him the way of life and salvation ; but although 
sincerely desirous of being all that God would have him be, 



CONDITION OF THE ESTABLISHED CHURCH. 



9 



he was rather too much of a Pharisee to be willing to throw 
away his own righteousness, and throw himself all naked and 
helpless on the blood of Christ for salvation. After his recov- 
ery, he repaired to London, where Bohler again visited him, 
and succeeded in convincing him that his " own righteousness 
was but as filthy rags," and that while unjustified before God, 
his state was eminently a dangerous one. From this moment 
he became a sincere seeker of salvation by faith alone, and on 
the 21st of May, 1 73 8--— three days previous to the conversion 
of his brother John — he became the happy subject of convert- 
ing grace. Thus the two brothers who had suffered so much 
together in, and for the cause of God, were brought nearly at 
the same time to a state of justification before God, and to the 
enjoyment of the blessings resulting from faith in Christ as 
their personal Saviour ; and thus in a marvellous manner and 
by the most humble instrumentalities was the Lord raising up 
from the bosom of the church of England, men who would in 
future produce a greater, a mightier, a happier revolution, not 
only in England, but throughout Christendom, than the world 
had witnessed since the days of Luther — a revolution embracing 
the best of all objects, and attended by the best of all results, 
— a revival of pure religion. 

At the period of the conversion of the Messrs. Wesley, vital 
piety was but little known in England. Indeed, the religion 
of the kingdom was a religion of mere forms and cere- 
monies, of prayers, fasts, and thanksgivings ; while Sabbath- 
breaking,, drunkenness, licentiousness, gambling, hunting, &c. 
&c, were not only permitted, but openly practised by the 
clergy of the Established Church. So greatly, indeed, had 
true religion declined after the Reformation, that Archbishop 
Leighton in speaking of the church in his time represents it as 
a " carcass without a spirit ;" and Bishop Burnet represents 
the clergy of his times as having " less authority, and more con- 
tempt than those of any other church in Europe," as " more re- 
miss in their labors, and less severe in their lives and such 



10 



EPISCOPAL METHODISM. 



was the fact at the beginning of the labors of the Wesleys and 
their co-laborers. Darkness, moral, spiritual, doctrinal, covered 
the people. With an orthodox liturgy, there existed a semi- 
infidel clergy ; with a formula of devotion, beautiful in its lan- 
guage, and sublime in its teachings, the bought or borrowed 
sermons of its ministers, while they vied to correspond with the 
beauty, were entire strangers to the sublimity, and indeed to 
the theology found in their book of devotion. This state of 
things, deplorable as it might be, was not after all among the 
unaccountable events of history. About the time of the Ref- 
ormation under Luther, we find England with its church and 
clergy a nation of Papists. Soon the church becomes Protes- 
tant, and the clergy, for the sake of retaining their livings, be- 
come Protestant also. Again the church relapses into Roman- 
ism, and the clergy, with the same object in view, become 
Romanists. Again Protestant episcopacy becomes the religion 
of the nation, and the clergy, ever mindful of their own inter- 
ests, become again traitors to the Pope, and the staunch friends 
of the Reformation. With such motives to influence the clergy 
in their frequent conversions, we may naturally conclude that 
while the fleece was an object of their tender regard, the flock 
themselves were entirely neglected. If, in fact, the religious 
teachers of the establishment were mere men of the world, 
seeking after wealth, or pursuing the rounds of pleasure and 
amusement, alike forgetful of their own souls and the souls of 
their people, what, we ask, must have been the moral and reli- 
gious condition of that people ? To be baptized, confirmed, 
and attend the communion of the Lord's Supper on Christmas 
day, Easter Sunday, and perhaps once or twice more during 
the year, constituted in their view the obedience which Christ 
requires of his followers ; while drunkenness, profanity, Sab- 
bath-breaking, and their kindred vices prevailed to an alarm- 
ing extent. In a word, the Church of England was principally 
composed of a multitude of baptized heathens, who were but 
little superior to the aborigines of America, either in point of 



PROVIDENTIAL LEADING- OF JOHN WESLEY. 



II 



religion, morals, or intelligence. Nor was the state of religion 
much better in the different dissenting bodies of the land. It 
is true that a higher tone of morality and intelligence existed 
in the different dissenting churches. The ministers, as a gene- 
ral thing, were men of morality and integrity, but through the 
influence of Pelagian sentiments and Antinomian errors, vital 
godliness was but little known either among ministers or peo- 
ple. If the above facts were not matters of history, the chari- 
table reader would no doubt feel disposed to think that we had 
given altogether too dark a picture of the then existing state 
of things ; but the annals of the times convince us that while 
infidelity prevailed among the higher classes, and even among 
the clergy, the grossest and most beastly passions were exhibited 
from time to time among the lower classes. England was in- 
deed a " carcass without a spirit," a carcass dead, rotten, and 
fit only for burial in the depths of the sea. Such was the ex- 
isting state of things in England when John and Charles 
Wesley were brought to the knowledge of the truth as it re- 
gards experimental piety ; and from the knowledge of their 
character previously to their conversion we may reasonably 
suppose that after becoming Christians they would be in 
labors still more abundant, and would evince a still greater de- 
sire to bless and save their fellow-men. But at this time the 
brothers, especially John, had formed no plan of operation for 
their future course of action. Indeed John Wesley from the 
beginning to the end of his ministerial life appears to have 
been emphatically the child of Providence, going as far, 
and no farther than Providence seemed to open his way. 
Hence while we follow him from step to step, from one thing 
to another — from the formation of his first Society to the organ- 
ization of his legal Conference, we can clearly trace the finger 
of God pointing, directing, controlling this wonderful man in 
all his varied movements. Not that we believe that John 
Wesley was the subject of plenary inspiration, but that he did 
act under the inspired influence of the Holy Ghost, we no 



12 



EPISCOPAL METHODISM. 



more doubt than we doubt the fact of his existence, or doubt 
the propriety of the petition offered by the bishop who or- 
dained him in these words— 

u Come, Holy Ghost, our souls inspire ? 
And lighten with celestial fire ; 
Thou the anointing Spirit art 
"Who dost thy seven-fold gifts impart," <la 

Yes, John Wesley's " soul" was " inspired" to accomplish the 
work which God had given him to do, and acting under the 
influence of such inspiration he chose the " world for his 
parish," and " souls as his hire." Besides, John Wesley was 
peculiarly fitted by nature, education, and grace to become a 
religious reformer. With a sound physical constitution, a 
commanding flow of eloquence, a prepossessing appearance, a 
large stock of useful knowledge, and above all, a heart full of the 
love of God and man, panting after the redemption of his 
countrymen, and the salvation of the world, he was eminently 
qualified for the work of an apostle. Nor was his brother 
Charles wanting in those gifts and graces necessary to fit him 
to become a faithful co-worker in the vineyard of the Lord. A 
man of solid information, of sanctified talents, of cautious zeal, 
he was prepared to render great assistance to his brother in 
promoting a revival of pure religion. But the great qualifica- 
tion possessed by Charles as a religious reformer was the won- 
derful, we might almost say, the inspired gift of poetry evinced 
by him in the composition of those sacred, sublime songs 
which he wrote for the use of the people converted through 
the instrumentality of himself and fellow-laborers. These 
songs, or hymns, are among the most perfect specimens of gen- 
uine poetry that can be found in Christendom. Not only do 
we find in them good taste, but good theology ; not merely a 
beautiful arrangement of words and lines, a body without a 
soul, but a hidden power, a soul-stirring pathos, a something 



LABORS AT BRISTOL. 



13 



that takes hold of the heart while it pleases the ear — that sub- 
dues the fiercer passions while it raises the flame of love — that 
brings down the pride of the human heart, makes a man 
loathe himself, and then raises his thoughts to heaven, to 
Christ, to God, and leads him by faith to realize a " heaven on 
earth begun." The poetic works of Charles Wesley, and the 
literary and theological productions of John Wesley, will ever 
remain a standing monument of their learning, their zeal, their 
piety, their qualifications as ministers of God, raised up for an 
extraordinary purpose, and endowed with extraordinary gifts, 
to enable them to discharge the duties of an extraordinary 
calling among men. 

From the above remarks the reader will perceive that while 
we do not claim for the Wesleys the possession of the same 
degree of inspiration granted to the prophets and apostles of 
old, we do claim for them such a degree of inspiration as is not 
ordinarily given to the ministers of Christ, even to the most 
faithful of them — a degree of inspiration necessary to prepare 
them to produce one of the greatest moral and religious refor- 
mations known in modern times. 

SECTION III. 

After the conversion of John Wesley he began immedi- 
ately to declare what the Lord had done for his soul, and 
wherever he was permitted to use the pulpits of his brother 
clergymen, he gladly availed himself of the privilege both in 
and around London. He also extended his labors to Bristol, 
Oxford, and other parts of England, and such was the degree 
of fervor and zeal with which he proclaimed the way of life 
and salvation, that many of the lukewarm or unconverted 
clergy took offence at his zeal and fidelity, and closed their 
churches against him. The closing of the churches in London 
and other places, impelled Mr. Wesley to adopt the practice of 



14 



EPISCOPAL METHODISM. 



field-preaching, or preaching in the open air. His first attempt 
at field-preaching was in Bristol on the 1st of April, 1739. 
"While in London he had been strongly solicited by Rev. 
George Whitfield, who was then in Bristol, and who had com- 
menced the practice of field-preaching, to repair to the latter 
place for the purpose of holding forth the way of life and sal- 
vation. He arrived at Bristol on Saturday evening, and on 
the following day he, for the first time, witnessed what in his 
journal he calls, " this strange way of preaching in the fields." 
At first he could not reconcile such proceedings with his nice 
sense of propriety and order, but on the following day, in the 
afternoon, he so far overcame his scruples as to adopt the same 
method of doing good by preaching to a congregation of three 
thousand people with great effect. After spending some time 
in Bristol, he returned to London, and finding most of the 
churches closed against him, he preached to large congrega- 
tions in an open space called Moorfields. On the 12th of May, 
1739, Mr. Wesley laid the foundation of the first Methodist 
chapel. Bristol has the honor of being the place where this 
chapel was erected. On November of the same year, Mr. 
Wesley began to occupy as a preaching place an old building 
which had been used as a cannon foundry in Moorfields, Lon- 
don. From the circumstance of its having been previously 
used for the above purpose, it was ever after known by the 
name of " Foundry Chapel," or simply the " Foundry." In 
this same year (1739), class meetings were instituted. They 
originated in Bristol, and were merely a result of the erection 
of the chapel above alluded to. In erecting the said chapel 
Mr. Wesley had not designed, nor did he expect to take any 
responsibility as to the trouble and expense of building. 
Eleven persons had been selected as feoffees or trustees of the 
building. But the work had not progressed far before Mr. 
Wesley became satisfied that if completed at all he must be- 
come responsible for the cost. He accordingly involved him- 
self in debt to raise means to complete the edifice, and as he 



CLASS-LEADERS.— THE COLLIERS. 



15 



had not the means to defray the expense out of his own pocket 
he appointed certain persons to go round among the members 
of the Society, and receive a penny a- week or whatever they 
felt disposed to give. These collectors being men of piety, 
when receiving the penny from each one, in return gave a 
word of Christian advice and exhortation. Soon, however, it 
was found more convenient for the members of the Society to 
bring in their pennies at an appointed time and place, and pay 
the same over to the collectors, the latter in every case giving 
advice and exhortation. From this circumstance arose the dis- 
tinct formation of classes, and the appointment of class-leaders 
to take charge of a limited number of the members in Society 
in the absence of Mr. Wesley ; and in pursuing the above plan, 
not only was the chapel debt in due time cancelled, but the 
members were individually strengthened and encouraged to 
persevere in the way of holiness. 

About this time, or shortly after, watch-night meetings were 
held among the poor colliers of Kingswood near Bristol. Those 
men while in a state of sin and ignorance, had been in the 
habit of spending their Saturday evenings to a late hour at the 
tavern or ale-house in the most profane and boisterous manner; 
but after having listened to the preaching of Wesley and Whit- 
field, they heartily renounced their sins and became " new men 
in Christ Jesus." Their Saturday evenings, instead of being 
spent as heretofore, were spent in the more becoming manner 
of praying to, and praising God ; and such was the success at- 
tending these late meetings of the colliers that Mr. Wesley af- 
terward, in 1*742, introduced them into the Society in London, 
having held them at first once a month, and then once a 
quarter. 

In the meanwhile Societies were being raised up in differ- 
ents parts of England and Wales, and new doors were contin- 
ually being opened for the Wesleys. New^ fields of labor 
were constantly presenting themselves before them, and cries of 
a Macedonian nature were multiplying on every hand. The 



16 



EPISCOPAL METHODISM. 



Wesleys did not obey these calls without subjecting themselves 
to reproach and persecution. From the Archbishop of Canter- 
bury down to the servile curate of an obscure parish, and from 
the peer down to the scum of the people, their motives were 
misjudged, their actions misrepresented, their seeming irregu- 
larities condemned, and in some cases their persons were in- 
sulted ; but in spite of ecclesiastical opposition, or the rude in- 
sults of the profane, the work of God continued to spread far 
and wide. Congregations numbering from one to fifteen thou- 
sand were frequently collected to hear the glorious doctrine of 
the cross : and many of them not only heard but believed, and 
were saved. As many of such as desired were permitted to 
become members of the Society, that they might meet from 
time to time for mutual edification and instruction. As the 
Societies continued to multiply it became necessary to adopt 
some rule of conduct as a condition of membership, and in 
1743, the general rules of the Societies were adopted and pub- 
lished by Mr. Wesley. These rules in substance remain the 
same at the present time, and we have no doubt will continue 
in substance what they ever have been as long as Methodism 
exists. As Societies multiplied it became necessary to leave the 
same under the spiritual guidance of some one or more pious 
and judicious men, who, in the absence of Mr. Wesley, would ex- 
ercise a kind of pastoral supervision over them. Where the cler- 
gyman of a parish would consent to take such supervision, Mr. 
Wesley gladly availed himself of such aid, and it is gratifying 
to know that there were a few evangelical clergymen of the 
Church of England who became faithful laborious co-workers 
with Mr. Wesley in this and other respects ; but when, as in 
most cases, the ministers of the Establishment not only with- 
held their co-operation, but openly and rudely opposed the 
work of God, it became necessary to select other persons who 
would act as far as they could in giving assistance to Mr. Wes- 
ley in the spiritual supervision of his Societies. Hence arose 
the necessity for lay-preachers, or men who had not been episco- 



LAY-PREACHERS. 



17 



pally ordained by the authority of the Church of England. At 
first Mr. Wesley appears to have been opposed to the preach- 
ing of laymen, but in this as in many other respects his oppo- 
sition was overcome by the seeming indications of the Provi- 
dence of God. While preparing to leave London for a time 
he requested Mr. Thomas Maxfield, a young man of respectable 
talents, to pray with and advise the Society in his absence. 
After having exercised his gifts several weeks, according to the 
request of Mr. Wesley, he at length thought it to be his duty 
to expound a portion of Scripture, and did so much to the sat- 
isfaction and edification of the Society ; but when Mr. Wesley 
heard at a distance of Mr. Maxfield's attempts to preach he 
hurried back to London with all speed to put a stop to what 
he considered an outrage upon order and propriety. Before, 
however, he approached Maxfield for the purpose of silencing 
him, Mr. Wesley's mother interfered by saying, " John, take 
care what you do with respect to that young man, for he is as 
surely called of God to preach as you are." Mr. Wesley hesi- 
tated, waited until he had himself heard Maxfield preach, wit- 
nessed the effects produced by such preaching, and concluded, 
indeed, that if not in the order of the Church of England that 
unordained men should preach the gospel, it was certainly in 
accordance with the will of heaven. From this period lay- 
preachers began to multiply, and it is owing to the labors of 
those men that the stone which first was set in motion by the 
Wesleys, has rolled with increasing dimensions and velocity 
throughout England, and other parts of the earth. 



SECTION IV. 

We have stated in the previous sections, that the Messrs. 
Wesley were the subjects of reproach and persecution, and the 
same is true of many of those who adopted their views and 
became members of their Societies. It may not be uninterest- 



18 



EPISCOPAL METHODISM. 



ing or unprofitable to the reader, to give a few instances of 
bitter hostility on the part of clergymen and others, to the 
early Methodists, which facts we glean principally from Wesley's 
Journal. 

While Mr. Wesley was on one occasion preaching in Bath, 
the notorious Beau Nash, the prince of fashion and dissipation, 
approached the preacher and inquired by v/hat authority he 
said those things? Mr. Wesley at once replied: "By the 
authority of Jesus Christ, conveyed to me by the (now) Arch- 
bishop of Canterbury when he laid his hands upon me and 
said, 4 Take thou authority to preach the gospel/ n Nash said 
to him, "This is contrary to act of Parliament, this is a con- 
venticle." Wesley replied, " Sir, the conventicles mentioned in 
that act are seditious meetings ; but this is not such, here is no 
shadow of sedition ; therefore it is not contrary to that act.'* 
Nash replied, " I say it is ; and beside, your preaching frightens 
people out of their wits/' u Sir, did you ever hear me preach V* 
"No." " How then can you judge of what you never heard f* 
66 Sir, by common report." " Common report, Sir, is not 
enough. Give me leave, Sir, to ask, is not your name Nash V 3 
u My name is Nash/' " Sir, I dare not judge of you by com- 
mon report,! think it is not enough to judge by."' After pausing 
awhile, Nash recovered himself, and said, " I desire to know 
what these people come here for on which an old lady re- 
plied, " Sir, leave him to me; let an old woman answer him : 
you, Mr. Nash, take care of your body ; we take care of our 
souls, and for the food of our souls we come here. 7 ' Nash,, 
being thus confounded by the old lady ? walked off without 
adding another word. 

At a certain time, Mr. Charles Wesley visited Gloucester in 
company with Thomas Maxfield, and repaired to a place called 
Bengeworth for the purpose of seeing Mr. Benjamin Seward, 
an old friend and fellow-Christian. They however found that 
Mr. S. had been for some time sick of a fever, and that during 
his sicknesSj his relations ? who were violent opposers of the 



OPPOSITION AT GLOUCESTER. 



19 



truth, had intercepted all his letters and called his fever mad- 
ness, and had placed servants over him to prevent any Methodist 
from coming near him. Instead of being permitted to see, and 
converse with his friends, Mr. Henry Seward, a brother of the 
sick man, gave Mr. Wesley plenty of abuse, by calling him a 
scoundrel, rascal, pickpocket, 6ze. Mr. Wesley made but little 
reply, but gave notice that on the next day he would preach 
near Mr. Seward's house — the usual place of preaching. Mr. 
H. Seward forbade his preaching near his brother's premises, 
and threatened his arrest if he did so, and gave him notice, 
that four constables were engaged to effect the arrest. At the 
appointed time, Mr. Wesley proceeded toward the place of 
appointment, but was met by the Mayor's officer, who requested 
Mr. Wesley to accompany him to the Mayor's office. Mr. 
Wesley told the functionary that he reverenced the Mayor, on 
account of his office, but that he " must first wait on the Lord, 
and then on the Mayor." As he proceeded toward the place 
of meeting, he was met by Mr. Seward, who threatened and 
reviled him in an outrageous manner. The only reply made 
by Mr. Wesley, consisted in singing the well-known lines, 

" Shall I for fear of feeble man, 
The Spirit's course in me restrain ?" <fec, 

but this, instead of quieting Mr. S. only served to make him 
more furious, and calling some vile fellows to his aid, they laid 
hold on Mr. Wesley and led him out of the corporation. As 
soon as his captors let go their hold, Mr. Wesley again com- 
menced singing, and to the hundreds who followed as spectators 
of the scene, he preached with great liberty and power, from 
the words : " If God be for us, who can be against us ?" After 
sermon, he went to the Mayor's office, where he also met a 
clergyman who was much incensed against him, and who found 
fault with the writings and proceedings of the Wesleys and 
Whitfield. Mr. Wesley told him that if he was a carnal, 
worldly-minded clergyman, he would leave with him the sen- 



20 



EPISCOPAL ME'i HODISM. 



tence of Chrysostom, " Hell is paved with the skulls of Christian 
priests." After some apology by the Mayor for the violence 
used, Mr. Wesley left the office, preferring not to enter any 
complaint against those who had maltreated him. 

Shortly after this transaction, Mr. Charles Wesley being in 
Bristol, went to Temple church and listened to a sermon wherein 
the preacher strongly recommended religion as the best way to 
raise a fortune. Perceiving Mr. Wesley in the congregation, 
he, after sermon, caused the clerk to make proclamation that 
none should remain to the sacrament, who did not belong to 
that parish. Mr. W. while wondering at the strange proce- 
dure which drove scores of worthy persons from the church, 
did not suspect that the proclamation was made for his special 
benefit ; but he was quickly informed of the fact by the clerk, 
who went to him and respectfully told him that Mr. B. the 
officiating clergyman, bade him go away, for he would not give 
him the sacrament. Mr. W. thinking there must be some 
mistake, went to the vestry door and quietly asked admission. 
"Are you of this parish?" inquired the minister. "Sir, you 
see that I am a clergyman," replied Mr. Wesley ; on which, 
the former, dropping his pretence of not knowing him, boldly 
charged him with rebellion in expounding the Scriptures with- 
out authority, and in express language informed him that he 
repelled him from the sacrament. Mr. W. in reply, cited him 
to answer for such conduct before Jesus Christ in the day of 
judgment. This enraged the already angry minister, who 
called to certain constables who were present, " Here, take away 
this man." Mr. W. however, saved them the trouble of taking 
him away, by quietly leaving the Good Shepherd and his 
flock to themselves. 

In this same city of Bristol, Mr. John Wesley was frequently 
assailed by mobs, who attempted not only to disturb his 
preaching, but injure his person. On one occasion, while ex- 
pounding the former part of the twenty-third chapter of the 
Acts of the Apostles, " not only the courts and the alleys, but 



PROTECTED BY GEORGE III. 



21 



all the street upward and downward, was filled with people 
shouting, cursing, and swearing, and ready to swallow the 
ground with fierceness and rage." After much effort on the 
part of the Mayor, and chief constable, the ringleaders were 
arrested and brought before the court of Quarter Sessions, and 
receiving some slight punishment, were liberated. The decision 
of the Mayor prevented the recurrence of any such disgraceful 
proceedings in that city. 

In London also, the Methodists were much exposed to per- 
secution and the fury of an enraged and beastly population. 
They were frequently pelted with showers of stones, and an at- 
tempt was once made to unroof the Foundry Chapel while the 
congregation were assembled for worship. These things were 
done openly, the ignorant mob supposing that there was no 
law against abusing or even killing the Methodists. These 
London riots were, however, shortly after discontinued, by the 
influence of the reigning king, George III., who, in conversa- 
tion with a Quaker gentleman, who had previously resided in 
Oxford, and who was well acquainted with the Messrs. Wesley, 
in answer to a question of the king, whether he knew the Wes- 
leys who were making such a noise in the nation, replied, " I 
know them well, king George, and thou mayest be assured that 
thou hast not two better men in thy kingdom, nor men that 
love thee better, than John and Charles Wesley." After this 
conversation, the Justices of the Peace in and around London 
received " orders from above," to do the Methodists justice, 
whenever the latter should apply for a redress of grievances. 
Subsequently, a few arrests were made, and slight punishments 
inflicted, which served to put an end to violent persecution in 
London. 

But while the liberty of worshipping God was thus being 
secured to the Methodists in Bristol and London, in other parts 
of England the storm of persecution raged with unmitigated 
fury. In his journal, under date of March 19, 1742, John 
Wesley says : " I rode once more to Pensford, at the earnest 



22 



EPISCOPAL METHODISM. 



request of several serious people. The place where they de- 
sired me to preach, was a little green spot near the town. But 
I had no sooner begun, than a great company of rabble, hired 
— as we afterwards found — for that purpose, came furiously 
upon us, bringing a bull which they had been baiting, and 
now strove to drive in among the people. But the beast was 
wiser than his drivers ; and continually ran either on one, or 
the other, while we quietly sang praise to God, and prayed, for 
about an hour. The poor wretches, finding themselves disap- 
pointed, at length seized upon the bull, now weak and tired, 
after being so long torn and beaten both by dogs and men, 
and by main strength partly dragged and partly thrust him in 
among the people. When they had found their way to the 
little table on which I stood, they strove, several times to throw 
it down, by thrusting the helpless beast against it ; w T ho of 
himself stirred no more than a log of wood. I once or twice 
put aside his head with my hand, that the blood might not 
drop upon my clothes, intending to go on as soon as the hurry 
should be a little over. But the table falling down, some of 
my friends caught me in their arms, and carried me right 
away on their shoulders, while the rabble wreaked their ven- 
geance on the table, which they tore bit from bit. We went 
a little way off, where I finished my discourse without any 
noise or interruption." 

While visiting Ep worth — his native town— at a certain time, 
Mr. Wesley was informed that in a neighboring town, a whole 
wao'on load of Methodists had been carried before a justice of 
the peace : Mr. Wesley accordingly rode over to see the jus- 
tice, and if necessary, befriend those who had been carried be- 
fore him. The justice inquired of the self-constituted guard- 
ians of religion and morals, what the Methodists had done. 
" Why, they pretend to be better than other people ; and be- 
sides, they pray from morning till night. 5 ' "But have they 
done nothing besides V " Yes, sir," said an old man, " an't 
please your worship, they have convarted my wife. Till she 



VISIT TO EPWORTH. 



23 



went among them, she had such a tongue ! and now she is as 
quiet as a lamb." u Carry them back, cany them back," said 
the justice, " and let them convert all the scolds in the town." 

At a time when Mr. Wesley, at a place called Great Gar- 
dens, went to preach, he found a great multitude gathered to- 
gether, and he remarks in his journal, " Many of the worst of 
the people labored to disturb those who were of a better mind. 
They endeavored to drive in a herd of cows among 'them, but 
the brutes were wiser than their masters. They then threw 
whole showers of stones, one of which struck me just between 
the eyes, but I felt no pain at all, and when I had wiped away 
the blood, went on testifying with a loud voice that ' God had 
given to them that believe, not the spirit of fear, but of power, 
and of love, and of a sound mind.' " 

Early in the year 1743, Mr. John Wesley again visited Ep- 
worth, the place of his birth, and the scene of his own and his 
father's pastoral labors in former years. The curate, Mr. Rom- 
ley, owed not only his curacy, but all he had in this world to 
the kindness of Mr. Wesley, Sen., and yet this curate would 
not allow the son to preach in the church where his deceased 
father had administered the word of life for many years. John, 
however, when he could secure a congregation, was at no loss 
for a pulpit or a church, as long as a table or rock could fur- 
nish the one, or the wide-spread field the other. On the pres- 
ent occasion, he preached at eight in the morning from his 
father's tomb-stone, to a large assemblage, not only from Ep- 
worth, but from the neighboring towns. As it was Sacrament 
Sunday, these last inquired of Mr. Wesley if it would not be 
well for them to receive it. Mr. Wesley replied, " By all 
means ; but it will be more respectful first to ask the curate's 
leave." One accordingly went to the curate in the name of 
the rest, to whom the*- curate said, " Pray tell Mr. Wesley I 
shall not give him the Sacrament, for he is not fit." This un- 
pleasant incident, however, instead of begetting in Mr. Wesley 
a warmth of temper, or a desire to reproach and find fault, only 



24 



EPISCOPAL METHODISM. 



led him to humble himself before the God of his father, and he 
exclaims, " How great a God is our God ! There could not 
have been so fit a place under heaven, where this should befall 
me first, as my father's house, the place of my nativity, and the 
very place where, according to the strictest sect of our religion, 
I lived a Pharisee. It was also fit in the highest degree, that 
he who repelled me from that very table where I had myself 
so often distributed the bread of life, should be one who owed 
his all in this world to the tender love which my father had 
shown his, as well as personally to himself." Let the reader 
remember that while the Wesleys were thus denied the privi- 
leges accorded to the humblest member of the established 
church, they were ministers ordained by her authority, set 
apart by her bishops, and the only thing which rendered them 
unfit to be communicants at the altars of their own church, was 
the fact that they were zealous for the salvation of souls : that 
while they labored to save men from sin — from drunkenness, 
Sabbath-breaking, profanity, &c. — some of the very ministers 
who were the loudest in their denunciations of the Wesleys and 
their adherents were themselves drunkards and Sabbath -break- 
ers. As an exemplification of this fact, we may state that on 
one occasion, while John Wesley was preaching at a place 
called Wednesbury, a gentleman rode up very drunk, and after 
using many bitter and reviling words to Mr. Wesley and the 
congregation, endeavored to ride over the people ! And yet 
this gentleman was a zealous son of the c.hurch, a clergyman 
who ministered at her altars, and who, in his own estimation, 
and, no doubt, in the estimation of others of his clerical breth- 
ren, was too holy to commune at the table of the Lord with 
such a man as Mr. Wesley ! 

At the place last mentioned — Wednesbury — Mr. Wesley 
had frequently preached without molestation, and with such 
success, that in a short time, over three hundred were joined 
together as a Society ; but the parish minister, supposing his 
craft to be in danger, raised such a storm of persecution against 



MOB AT WEDKESBURY. 



25 



the unoffending members, as would have disgraced a commu- 
nity of pagans. Mr. Wesley has given in his Journal, vol. iii. 
pages 295-9, a brief account of the riots which followed as the 
result of the influence exerted by the infamous and unworthy 
clergyman above alluded to. As his description is as brief and 
correct as any that can be given, we will favor the reader by 
quoting his language. — " 1743, Oct. 20. — After preaching to a 
small, attentive congregation, I rode to Wednesbury. At 
twelve I preached in a ground near the middle of the town, to 
a far larger congregation than was expected, on 1 Jesus Christ, 
the same yesterday, to-day, and forever.' I believe every one 
present felt the power of God, and no creature offered to molest 
us, either going or coming ; but the Lord fought for us, and 
we held our peace. I was writing at Francis Ward's, in the 
afternoon, when the cry arose, 4 that the mob had beset the 
house !' We prayed that God would disperse them ; and it 
was so : one went this way, and another that, so that in half 
an hour not a man was left. I told our brethren, * Now is the 
time for us to go ;' but they pressed me exceedingly to stay. 
So — that I might not offend them — I sat down, though I fore- 
saw what would follow. Before five, the mob surrounded the 
house again in greater numbers than ever. The cry of one and 
all was, 4 Bring out the minister — we will have the minister.' 
I desired one to take their captain by the hand, and bring him 
into the house. After a few sentences exchanged between us, 
the lion was become the lamb. I desired him to go and bring 
one or two of the most angry of his companions. He brought 
in two, who were ready to swallow the ground with rage ; but 
in two minutes they were as calm as he. I then bade them 
make way, that I might go out among the people. As soon 
as I was in the midst of them, I called for a chair, and stand- 
ing up, asked, 1 What do any of you want with me V Some 
said, ' We want you to go to the justice.' I replied, 4 That I 
will, with all my heart.' I then spoke a few words, which God 
applied ; so that they cried out with might and main, 4 The 



26 



EPISCOPAL METHODISM. 



gentleman is an honest gentleman, and we will spill our blood 
in his defence.' I asked, ' Shall we go to the justice to-night, 
or in the morning V Most of them cried, 4 To-night, to-night 
on which I went before, and two or three hundred followed, 
the rest returning whence they came. 

" The night came on before we had walked a mile, together 
with heavy rain. However, on we went to Bently Hall, two 
miles from Wednesbury. One or two ran before to tell Mr. 
Lane that they had brought Mr. Wesley before his worship. 
Mr. Lane replied, i What have I to do with Mr. Wesley ? go 
and carry him back again.' By this time the main body came 
up, and began knocking at the door. A servant told them 
Mr. Lane was in bed. His son followed and asked what was 
the matter. One replied, 4 Why, an't please you, they sing 
psalms all day, nay, and make folks rise at five in the morning, 
and what would your worship advise us to do V ' To go home,' 
said Mr. Lane, ' and be quiet.' " 

" Here they were at a full stop, till one advised to go to 
Justice Persehouse, at Walsal. All agreed to this; so we 
hastened on, and about seven, came to his house. But Mr. P. 
likewise sent word that he was in bed. Now they were at a 
stand again ; but they all thought it the wisest course to make 
the best of their way home. About fifty of them undertook 
to convey me, but we had not gone a hundred yards when the 
mob of Walsal came pouring in like a flood, and bore down 
all before them. The Daralston mob made what defence they 
could, but they were weary as well as outnumbered ; so that in 
a short time many being knocked down, the rest ran away and 
left me in their hands." 

" To attempt speaking was in vain ; for the noise on every 
side was like the roaring of the sea. So they dragged me 
along till we came to town, when seeing the door of a large 
house open — I attempted to go in ; but a man catching me by 
the hair pulled me back into the middle of the mob. They 
made no more stop till they had carried me through the main 



ESCAPE FROM THE MOB. 



27 



street from one end of the town to the other. I continued 
speaking all the time to those within hearing, feeling no pain 
or weariness. At the west end of the town, seeing a door half- 
open, I made toward it and would have gone in ; but a gentle- 
man in the shop would not suffer me, saying they would pull 
the house down to the ground. However, I stood at the door 
and asked, 4 Are you willing to hear me speak V Many cried 
out, 4 No, no ! knock his brains out ; down with him ; kill him'* 
at once.' Others said, 4 Nay, but we will hear him first.' I 
began asking, 4 What evil have I done ? Which of you all 
have I wronged in word or deed V And continued speaking 
for above a quarter of an hour till my voice suddenly failed ; 
then the floods began to lift up their voice again, many crying 
out, 4 Bring him away, bring him away !' " 

" In the meantime, my voice and my strength returned, and 
I broke out aloud into prayer. And now the man who just 
before headed the mob, turned and said, 4 Sir, I will spend my 
life for you ; follow me, and not one soul shall touch a hair of 
your head.' Two or three other fellows confirmed his words, 
and got close to me immediately. At the same time, the gen- 
tleman in the shop cried out, 4 For shame, for shame ! let him 
go.' An honest butcher who was a little further off, said it 
was a shame to do thus, and pulled back four or five, one after 
another, who were running on the most fiercely. The people 
then, as if by common consent, fell back to the right and left; 
while those three or four men took me between them and 
carried me through them all. But on the bridge, the mob 
rallied again ; we therefore went on one side, over the mill- 
dam, and thence through the meadows ; till a little before ten, 
God brought me safe to Wednesbury, having lost only one flap 
of my waistcoat and a little skin from one of my hands." 

Such was one of the 44 fiery trials" through which Mr. Wesley 
was called to pass ; and a natural inquiry of the philosopher 
and Christian will be, With what spirit did the apostle of 
Methodism endure the rage of his enemies ? In reading the 



28 



EPISCOPAL METHODISM. 



extracts just given, the reader may have been struck with the 
evident intention of Mr. "Wesley to give the account in the 
mildest possible language, and to present every redeeming trait 
of character and conduct that was manifested by his cruel ene- 
mies. But let us hear him further, in relation to this instance 
of persecution. " I never saw such a chain of providences be- 
fore ; so many convincing proofs that the hand of God is on 
every person and thing, overruling all as seemeth him good. 
The poor woman of Darlaston, who had headed that mob, and 
sworn that none should touch me, when she saw her followers 
give way, run into the thickest of the throng, and knocked 
down three or four men, one after another. But many assaulting 
her at once, she was soon overpowered, and had probably been 
killed in a few minutes — three men keeping her down and 
beating her with all their might — had not a man called to one 
of them, 'Hold, Tom, hold !' ' Who is there,' said Tom. 
4 What 1 honest Munchin ? Nay then, let her go.' So they, 
held her hand and let her get up and crawl home as well as she 
could. From the beginning to the end I found the same pres- 
ence of mind as if I had been sitting in my own study. But 
I took no thought for one moment before another ; only once 
it came into my mind that if they should throw me into the 
river it would spoil the papers that were in my pocket. For 
myself, I did not doubt but I should swim across, having but 
a thin coat and a light pair of boots." 

•Mr. Wesley next proceeds in his Journal to recount a few of 
the more remarkable incidents of the riot in the following 
words :- — 

" The circumstances that follow, I thought more particularly 
remarkable : 1. That many endeavored to throw me down 
while we were going down hill, on a slippery path to the town ; 
as well judging that if I was once on the ground, I should 
hardly rise any more. But I made no stumble at all, nor the 
least slip, till I was entirely out of their hands. 2. That al- 
though many strove to lay hold on my collar or clothes, they 



EXTRACT FROM WESLEY'S JOURNAL. 



29 



could not fasten at all ; only one got fast hold of the flap of 
my waistcoat, which was soon left in his hand : the other flap, 
in the pocket of which was a bank note, was torn but half off. 

3. That a lusty man just behind, struck at me several times 
with a large oaken stick ; with which, if he had struck me 
once on the back part of my head, it would have saved him all 
further trouble. But every time, the blow was turned aside, I 
know not how ; for I could not move to the right hand or left. 

4. That another came rushing through the press, and raising 
his arm to strike, on a sudden let it drop and only stroked my 
head, saying, ' What soft hair he has.' 5. That I stopped 
exactly at the Mayor's door as if I had known it— which the 
mob probably thought I did — and found him standing in the 
shop, which gave the first check to the madness of the people. 

6. That the very first men whose hearts were turned, were the 
heroes of the town — -the captains of the rabble on all occasions, 
one of them having been a prize fighter at the bear garden. 

7. That from first to last, I heard none give a reviling word, 
or call me by any opprobrious name whatever ; but the cry of 
one and all was, 4 The Preacher ! The Preacher ! The Parson ! 
The Minister !' 8. That no creature, at least within my hear- 
ing, laid anything to my charge either true or false ; having 
in the hurry, quite forgot to provide themselves with an accu- 
sation of any kind. And lastly, That they were as utterly at a 
loss to know what to do with me ; none proposing any deter- 
minate thing ; only, 4 Away with him ! Kill him at once. 7 " 

When the mob just described, began to gather, there were 
a few of the Society in the same house with Air. Wesley. All 
but four — three men and one woman — fled for their lives. 
Those four persons accompanied their spiritual leader and 
friend wherever he was led by the mob, resolved to die with 
him if necessary ; and it is somewhat remarkable that none of 
them received a single blow, except one who was dragged away 
from Mr. Wesley's person and knocked down. The heroic 
female who made one of the number was asked by Mr. Wesley 



30 



EPISCOPAL METHODISM* 



after the affray ended, if she was not afraid. She replied, 
" No, I could trust God for you, as well as for myself. I knew 
God would fight for his children." 

The day after, Mr. Wesley left for Nottingham, and while 
leaving the town, was greeted on every hand with smiles and 
congratulations at his providential and almost miraculous es- 
cape. 

A few days after Mr. Wesley had left Wednesbury, the 
two magistrates before whom the mob had brought him, and 
who had refused to see him, saw fit to issue, what Mr. Wesley 
calls, " as great a curiosity of its kind, as was ever seen in 
England." It was directed to all constables, peace officers, &c, 
within the county, and read as follows : 

" Whereas, we, his majesty's justices of the peace for the 
said county of Stafford, have received information that several 
disorderly persons styling themselves Methodist preachers, go 
about raising routs and riots to the great damage of his 
majesty's liege people, and against the peace of our sovereign 
lord the king : 

" These are in his majesty's name to command you and every 
one of you within your respective districts to make diligent 
search after the said Methodist preachers and to bring him, or 
them before some of us his said majesty's justices of the peace 
to be examined concerning their unlawful doings. 

" Given under our hands and seals, &c." 

The reader can infer from the above warrant how ready to do 
justice, those justices were, and how absolutely contemptibe, 
their conduct appears in refusing to aid Mr. Wesley while in 
the power of the mob, and after he had left their jurisdiction, 
issue a warrant bearing falsehood on its face, accusing him of 
raising i routs and riots ;' but no surprise will be excited, when 
we consider that these magistrates, like their brother clergymen 
— who first occasioned the riot by a sermon preached against 
Mr. Wesley — were true sons of the church. Nor did the in- 
fluence of those unworthy men end in the personal abuse of 



MOB AT FALMOUTH. 



31 



Mr. Wesley, but persons of the baser sort were hired by them 
and others to break open the doors of their praying neighbors, 
extort money, destroy goods, beat the men, insult the women, 
and threaten death to every Methodist. 

About two years after the above disgraceful riot, Mr. Wesley 
while in Falmouth was the subject of another equally disgrace- 
ful persecution. While visiting at a house where he called to 
see a sick person, he suddenly found the house surrounded on 
all sides by a large multitude of people, who made a loud and 
confused noise as though they were taking a city by storm. 
The inmates of the house endeavored to still the mob, but in 
vain ; and fearing violence, were forced to seek shelter where 
they could, leaving Mr. Wesley and one other person to defend 
themselves as best they might. The rabble roared, " Bring out 
the Canorum ! Where is the Canorum ?" — the latter word 
being a common one in that part of the country to signify 
Methodist. "No answer being given," says Mr. Wesley, 
" they quickly forced open the outer door and filled the pas- 
sage. Only a wainscot partition was between us, which was 
not likely to stand long." When they began their work with 
abundance of imprecations, poor " Kitty" was utterly astonish- 
ed, and cried out, " Oh ! Sir, what must we do ?" " We must 
pray," replied Mr. Wesley. " But is it not better to hide your- 
self?" asked his companion in trouble. He replied, "No, it is 
better for me to stand just where I am." Among the rabble 
were some sailors whose vessels had lately arrived in port. 
" Some of these being impatient at the slowness of the rest, 
thrust them away, and coming up altogether, set their shoul- 
ders to the inner door and cried out, Avast, lads, avast ! Away 
went all the hinges at once, and the door fell back into the 
room." Mr. Wesley stepped forward into the midst of them 
and said, " Here I am. Which of you has anything to say to 
me ? To which of you have I done any wrong ? To you ? or 
you? or you?" After making his way into the street bare- 
headed, he placed himself in the midst of the mob, and after 



82 



EPISCOPAL METHODISM. 



addressing them for some time, the captains or leaders of the 
mob swore that not a man should touch him, and he was suf- 
fered to depart with a few imprecations from the disappointed 
ones who had no doubt expected to see John Wesley sacrificed 
on the altar of religious hatred and bigotry. 

These few instances of popular fury, are given merely as 
illustrations of the sufferings of these men of God who were in- 
strumental in reviving the flame of pure religion in England 
and other parts of the world. A volume might be filled with 
the detail of wrongs and outrages inflicted upon our fathers in 
the gospel for conscience' sake ; and however interesting to the 
uninformed reader the recital of other instances of persecution 
might be, the limits of this work will only admit of the inser- 
tion of the above. Nor should the reader infer that the Wes- 
leys were the only persons who suffered from popular violence. 
Throughout England Mr. Wesley's preachers and followers 
were subject to even worse treatment than that above described. 
The preachers were not only assailed by mobs, stoned, pelted, 
thrown into the water, <fcc. but were frequently imprisoned, and 
were sometimes impressed into the army as though they were 
common , vagrants.^ Nor should it be forgotten that these 
scenes of riot were in most cases induced by the influence of 
clergymen, magistrates, and other zealous sons of the Church of 
England, and that such influence was allowed to exert itself 
without rebuke from the bishops and other dignitaries of the 
church ; and that only through the authority and influence of 
the King and the higher judicial officers were these disgraceful 
proceedings in any measure stopped. 

* The author has it in contemplation to prepare a work to be enti- 
tled " The Persecutions of the early Methodists in Europe and Amer- 
ica," in which the more prominent instances of persecution and vio- 
lence will be recorded for the benefit of the present and future gene- 
rations. 



INCREASE OF SOCIETIES. 



33 



SECTION y. 

Notwithstanding the efforts made on the part of ungodly 
men, and more ungodly ministers, as recorded in the preceding 
section, to stay the progress of the work of God, the latter con- 
tinued to spread from one end of the kingdom to the other, 
producing as might be expected, a redeeming, hallowed influ- 
ence on the hearts and lives of its subjects ; and on none more 
so than in the case of the poor miners of Gornwall, among 
whom the disgraceful scenes last mentioned took place. While 
the rich, the learned, the pious, were opposing and calumnia- 
ting ; the miserable, the ignorant, and wretched were embra- 
cing the gospel of Jesus Christ, and submitting themselves to 
its easy yoke. The drunkard forsook his cup ; the swearer 
learned to pray ; the Sabbath-breaker, who for years had not 
seen the inside of a church, now took delight in going to the 
house of God ; and with a revival of religion, came a reforma- 
tion of manners. It was such results as these which encour- 
aged the hearts of the Wesleys and their compeers amidst the 
storms of persecution which assailed them on every hand ; and 
who instead of quailing and retreating from the field of moral 
conflict, girded on their heavenly armor with greater courage 
and bade defiance to the powers of darkness. 

Societies were raised up in different parts of the kingdom, 
and as before intimated, it was impossible for Mr. Wesley to 
be present in every place where supervision was necessary. 
Hence arose the necessity for assistants, and helpers, who being 
selected from among the lay preachers, were left in charge of 
the Societies raised by Mr. Wesley. As the Societies increased 
in number, the preachers appointed to take charge of them in 
Mr. Wesley's absence also increased ; and as it was important 
that these preachers should not only see Mr. Wesley, but each 
other occasionally, for the purpose of conferring together in re- 
lation to the great work in which they were engaged, a neces- 



34 



EPISCOPAL METHODISM. 



sity arose for an annual or yearly conference, the first of which 
was held in London in June, 1744, composed of six clergy- 
men, and a few lay-preachers. The time at this conference 
appears to have been mostly occupied with " conversations," 
in relation to doctrine and practice, and to have closed with a 
determination to purge the Society of all ungodly, or unworthy 
members ; consequently during the ensuing week the members 
in London were reduced to about nineteen hundred. The con- 
ferences of the Methodist preachers were ever after held annu- 
ally in London, Bristol, or Leeds ; and although small and 
feeble in their first beginning, like the Societies, the preachers 
have increased so much, that if the whole number of preachers 
who acknowledge themselves as the sons of John Wesley, were 
gathered together in one body, they would form of themselves 
a population sufficient for a respectable city, in point of size. 

Mr. Wesley, in the early history of his Societies, saw the im- 
portance of providing the means of education for the children 
of the more ignorant and destitute portion of the membership. 
Hence shortly after the formation of a Society among the col- 
liers at Kingswood, he built a small school-house for the bene- 
fit of their children, where the rudiments of an English educa- 
tion, blended with religious and moral instruction, might be 
taught; and in a few years afterward, he opened a much 
larger school in Kingswood, where the better class of members 
might send their children to acquire a classical education. In 
process of time this school became the nursery of education for 
the sons of Mr. Wesley's preachers, and although the daugh- 
ters were deprived the privilege of attending it for purposes of 
education, yet the funds by which it has been supported, have 
allowed of a small annuity to be granted to the latter, as an 
aid toward securing an education elsewhere. 

In the year 1747, Methodism was introduced into Ireland 
through the instrumentality of Mr. Williams, one of Mr. Wes- 
ley's preachers, who crossed the channel and commenced 
preaching in Dublin. Great numbers flocked to hear, and a 



METHODISM IN IRELAND AND SCOTLAND. 



35 



small Society was soon organized in that city. Having written 
an account of his success to Mr. Wesley, the latter resolved to 
visit Ireland immediately, where he was kindly welcomed by 
the members of the Society, and by a clergyman of the church. 
After spending some time in " confirming the disciples," he 
returned to England, leaving Mr. Williams in charge of the 
flock. Soon after this, Mr. Charles Wesley visited Dublin, 
where he found the members in much trouble on account of 
the fiery persecutions of the Papists. But amid the storm they 
held on their way rejoicing. About the same time, other 
preachers visited different parts of Ireland, and formed Societies 
wherever it was practicable, until at length Methodism was 
found planted in every considerable town and city of the king- 
dom. In different places in Ireland, the persecutions which 
arose against the Methodists, surpassed in wickedness and ani- 
mosity, any that had disgraced the English name ; but as the 
authors and abettors of these persecutions were not ministers 
and wardens of the Church of England, but mostly members 
of the Romish communion, they were endured with less pain, 
and more patience, than those in England, where Mr. Wesley 
had a right to expect toleration, at least, from the ministers of 
his own church. 

About this time also Methodism was introduced into Scot- 
land ; and in 1757 the latter country was visited by Mr. Wes- 
ley, where he found several Societies which had been formed 
by his preachers. During his stay in Scotland he preached in 
Glasgow, and in other towns, and was well pleased with the 
candor and good behavior of the Scotch ; and to the honor 
of the latter country, it should be recorded, that notwithstand- 
ing the known attachment of the Scottish people generally to 
the Presbyterian creed, and their acknowledged tenacity in 
matters of opinion, yet no mobs or riots were ever raised to 
prevent the introduction of the doctrines of free grace ; but Mr. 
Wesley and his preachers were generally treated with respect, 
and heard with attention, And if Methodism in the latter 



36 



EPISCOPAL METHODISM. 



country has not made the same progress it has in England in 
proportion to the number of inhabitants, the true reason may 
be found to exist not so much in the aversion of the Scotch to 
the doctrines and peculiarities of Methodism, as in the fact that 
their religious and moral character rendered Methodism less 
necessary than in the sister kingdom. 

We thus find Methodism established permanently in Eng- 
land, Wales, Scotland, and Ireland. The attention of the 
reader will, in the next chapter, be directed to the introduction 
of Methodism into America through the instrumentality of 
emigrants from Ireland, and of the unexpected prosperity of 
this form of Christianity in the New World. 



CHAPTEK II. 



SECTION I. 

In the year 1765, a sea-going vessel might be seen in the 
distance approaching the harbor of New York. As the vessel 
neared the wharf there might be seen leaning over the bul- 
warks a few Irish emigrants, observing with evident emotions 
of interest and pleasure their future intended home. Their 
appearance indicated that they did not belong to the higher 
circles of society in their native land, nor yet that they be- 
longed to the poorest class of Irish laborers, but with an ap- 
pearance of respectability combined with the possession of a 
mere sufficiency of this world's gear to meet their daily return- 
ing wants, the stranger would at once conclude that they be- 
longed to the better class of the laboring Irish ; and that they 
had left the shores of their own green isle, not to avoid starva- 
tion at home, but to better their condition in the far off west- 
ern world. The vessel having reached the dock, the few emi- 
grants hastily stepped on shore, and for the time being, are lost 
sight of amidst the general din of business, without having 
excited any extraordinary degree of interest or attention on the 
part of the inhabitants of the city in which the former had 
taken up their abode. In the following year, 1766, another 
vessel, under similar circumstances, might also have been seen 
making for the same port ; and while her passengers were 
being landed, an elderly lady might be observed among them 
slowly and thoughtfully wending her way from the ship to- 
wards the city. " In all this" there is nothing wonderful," 
Bays the 44 observer Certainly not ; but in that old lady's pos- 



38 



EPISCOPAL METHODISM. 



session is a precious seed, which being deposited in American 
soil, will take deep root, germinate, grow to be a mighty tree, 
and extend its branches in time from the Atlantic to the 
Pacific, and from the Gulf of St. Lawrence to that of Mexico ! 
Yea, its branches extending themselves over seas and oceans, 
with ripe clusters hanging over continents, and inviting the 
South American, the African, the Chinaman, to pluck and eat 
the fruits of Paradise restored. To drop the figure, that el- 
derly matron was a Christian — a Methodist Christian — one 
who felt the power of redeeming grace in her own heart, and 
who was anxious to spread the knowledge of salvation by faith 
in Christ to others who were yet under the power of sin. This 
lady, soon after her arrival, learned that the company who had 
emigrated during the preceding year in the first-mentioned 
ship, having been Methodists in Ireland, but who in conse- 
quence of emigrating among strangers had become in fact 
backsliders from God, had among them a man, who had not 
only been a member of one of Mr. Wesley's Societies, but who 
had been a local preacher in his own country. So far indeed 
had these persons wandered from the path of duty that they 
frequently indulged in what many professed Christians would 
call an " innocent game at cards" — a pastime thought by many 
clergymen of the Establishment, to be not only innocent, but 
highly useful in driving away serious thoughts, but a practice 
which Mr. Wesley not only discouraged but forbade in his 
members. On one occasion the lady referred to, happening to 
enter the room where these persons were engaged in their fa- 
vorite amusement, she seized the pack of cards and threw them 
into the fire. She then turned with holy indignation mani- 
fested in her countenance to Mr. Philip Embury, the local 
preacher just alluded to, and with all the anguish of a grieved 
spirit, reproved him for his unfaithfulness and said, " You must 
preach to us, or we shall all go to hell together ; and God will 
require our blood at your hands." This sharp appal to his 
conscience, aroused the unfaithful Embury to a sense of duty 5 



FIRST MFTHODIST SERMON IN AMERICA. 



39 



but as if unwilling to yield at once to the power of truth and 
the dictates of his better judgment, he replied, " I cannot 
preach, for I have neither house nor congregation." The old 
lady replied, " Preach in your own house, and to our own com- 
pany." Not being able to resist the upbraidings of conscience 
and the reproofs of this mother in Israel, he consented to com- 
ply with her request, and soon after preached the first Method- 
ist sermon ever delivered in America, to a congregation of five 
persons, in his " own hired house." Thus we see the " precious 
seed" deposited already in America through the direct influ- 
ence of woman ! and in looking at the remote results of plant- 
ing this seed, as they are now seen, and known, and felt, 
could it have been possible for the most uninterested spectator 
of the approach of those vessels, and the landing of those unpre- 
tending emigrants, to foresee the same, would they not have 
acknowledged that such vessels were freighted with something 
more precious than the gold that perisheth, and that the influ- 
ence to be, in the future, exerted by the obscure, unpretending, 
lukewarm Embury, and the lively zeal of that praying female, 
would be greater, and more important, and enduring, than 
would have been the emigration of a thousand Louis Philippes 
or Joseph Bonapartes ? 

As Embury was now fully committed to a course of Chris- 
tian fidelity, he continued statedly to preach to the few persons 
who were willing to hear him ; and though for some time the 
small company of Methodists remained in obscurity, yet their 
hearers gradually increased in numbers, until at length it be- 
came more generally known that there was Methodist preach- 
ing in the city, and Embury's " hired house" became too small 
to accommodate the congregation. They were accordingly 
under the necessity of procuring a larger room, the rent of 
which was defrayed by voluntary contributions. 

On one occasion, while met for worship in their humble 
temple, the few members were not a little disconcerted by the 
entrance of an officer of the British army in full uniform. The 



40 



EPISCOPAL METHODISM. 



not unreasonable conclusion at first was, that he had come in 
to disturb them in their worship, or, peradventure, to forbid 
their assembling for such purpose, or for aught they knew to 
arrest them, and throw them into prison. But quickly their 
fears were dispelled when they saw the officer reverently kneel 
in prayer, and participate with them with seeming delight in 
their simple acts of worship. On inquiry they found that he 
whom they feared as a persecutor, was a brother in the Lord, 
and also one of Mr. Wesley's local preachers. Captain Webb, 
for such was the officer's name, had been converted under Mr. 
Wesley's preaching in Bristol, England, and being remarkably 
zealous, and possessing an ardent love for souls, he was soon 
permitted to preach, which he did at first to the soldiers, and 
then to all who wished to hear him. Being sent by the gov- 
ernment to America^ he was stationed in Albany, where he 
first learned that there was a small Society of Methodists in 
New York. Accordingly, at the first opportunity, he made his 
way thither, and introduced himself as above stated. He was 
of course invited to preach, with which invitation he complied, 
and as it was customary in those days for military men to wear 
their regimental suit on all occasions, the appearance of this 
officer in the pulpit with his scarlet coat, and other articles of 
military apparel, created no little surprise, as well as much cu- 
riosity, with a general desire to see such a wonderful sight. As 
might be expected, the congregation became increasingly large, 
so much so, that their place of meeting had again become too 
strait for them. Nor was the increase in size of the congre- 
gation the only effect of Captain Webb's preaching. His bold 
and animated manner — his burning zeal for the conversion of 
souls — his frequently repeated sentence, " You must repent or 
be forever damned," resounding in the ears of his auditors, pro- 
duced that solemnity of feeling and deep searchings of heart, 
which resulted in many cases, in the sound conversion of a 
portion of his hearers. Nor did the favorable result of his 
preaching stop here. Officers of the British army have always 



LABORS OF EMBURY AND CAPT. WEBB. 



41 



been considered as entitled to mingle with the higher classes 
of English society, as being gentlemen and entitled to respect. 
The few Irish emigrants were of course, what all emigrants are 
who have neither wealth nor worldly honor to bring them into 
notice, despised and neglected by the more respectable class in 
society ; but the appearance of a respectable man among them, 
as the leader of their devotions, as the expounder of their doc- 
trines, a gentleman, an officer in the army, gave the little So- 
ciety a tone of respectability which otherwise it would not have 
had, and brought in from time to time a portion of the more 
respectable class to see and hear what was going on. As just 
stated, their place of worship became too small ; they therefore 
hired a rigging-loft in William-street, which they fitted up as 
a chapel, and here under the labors of the now faithful and 
pious Embury, who sustained the relation of pastor, assisted 
occasionally by Captain Webb, the Society continued to meet 
weekly, or oftener, for prayer and mutual edification. We 
have said that Embury sustained the relation of pastor to the 
Society. By this is meant only, that he had by common con- 
sent the chief direction in the spiritual affairs of its members, 
for as Mr. Embury was not ordained, he could not administer 
the sacraments ; he had no salary, but was obliged to labor 
through the week with his own hands to earn a subsistence, 
while his services on Sabbath and at other times, were freely 
given without money and without price. 

While Mr. Embury attended at all times to the interests of 
the Society in New York, Capt. Webb, who had more leisure 
and fewer pecuniary wants, made frequent excursions to Long 
Island and Philadelphia, not for the sake of amusement but 
to preach "Jesus Christ and him crucified," to all who were 
willing to hear him ; and these labors were not in vain. Many, 
through his instrumentality, were brought to the knowledge 
of the truth, and testified that Jesus Christ has power on earth 
to forgive sin. In this way the good work continued to spread 
from place to place, and from city to city, until at length 



42 



EPISCOPAL METHODISM. 



Methodism became a subject of much inquiry and conversation 
in different parts of the colonies. 

During the period embraced in the above remarks the con- 
gregation in New York continued further to increase in size, 
until the rigging-loft, in its turn, became too small to accom- 
modate the listening throngs who from time to time assembled 
to hear the word of God. To remedy this inconvenience the 
small Society began seriously to think of building a chapel. 
But there appeared insuperable difficulties in the way ; the 
Society small, the members poor, and without much influence 
among the higher and more wealthy class in community, they 
might well despair in accomplishing such a work. Here again 
the agency and influence of woman appears to advantage. 
While well-nigh discouraged about making any attempt of the 
kind, a Mrs. Hick, a member of the Society, and a woman full 
of faith and the Holy Ghost, made the matter a subject of 
fervent prayer to God, and while engaged in communion with 
the Lord, she received the answer in her soul, " I, the Lord will 
do it !" In connection with this answer to prayer, the plan of 
operation was clearly presented to her mind, which induced her 
at once to lay the subject before the Society, accompanied by 
her warm and earnest exhortations to go on with the work, 
trusting in the Lord. She also presented her plan of opera- 
tions, which was at once adopted by the Society. In accord- 
ance with this plan, a subscription-paper was prepared and 
presented to the Mayor and other wealthy citizens, to whom 
the object and design of the contemplated chapel was fully 
stated, and from these persons liberal donations were at once 
obtained, which encouraged the Society to go on with the enter- 
prise. Among the more prominent and active members en- 
gaged in this undertaking, in addition to Mr. Embury, Capt. 
"Webb, and Mrs. Hicks, were Messrs. Lupton, Source, Newton, 
White, and Jarvis, the first of whom being a respectable mer- 
chant, exerted himself to the utmost for the erection of the 
chapel, his motto being, "The church first, and then my 



u WESLEY CHAPEL" 



43 



family." The above five persons acted as trustees, or building 
committee, and after having purchased several lots, on what 
was then called "Golden Hill" now John Street, they pro- 
cured materials and contracted for the building of the house 
on their individual responsibility. 

Notwithstanding the opposition of many to the erection of a 
Methodist Chapel, the building gradually went up, until at 
length w the top-stone was put on," if not with " shoutings" at 
least with gratitude and thankfulness on the part of the little 
band of believers. The municipal regulations of the province 
of New York at that time were such, that dissenters from the 
established Church of England were not allowed to occupy a 
place of worship exclusively for that purpose : hence it became 
necessary to convert a part of this building into a dwelling- 
house, in order to elude the regulations on the subject. The 
house was sixty feet in length, and forty-two in breadth, and 
when finished, is said to have been capable of seating seventeen 
hundred persons. Mr. Embury, who w T as a carpenter by trade, 
made the pulpit with his own hands, and at length, on the 
30th day of October, 1668, had the pleasure and honor of 
preaching the first sermon in what the Society significantly 
called " Wesley Chapel." 

While Wesley Chapel was in process of erection, the Society 
felt the need of more ministerial aid ; for although Mr. Embury 
was a good man, his preaching talents were but moderate ; 
besides, it was desirable to place themselves more directly under 
the supervision of Mr. Wesley, and to be recognized by him as 
one of his Societies. Accordingly one of their number, who 
had more recently emigrated from England, and who was 
personally acquainted with Mr. Wesley, was appointed to ad- 
dress him on the subject of obtaining a preacher from England. 
After giving Mr. Wesley a brief account of the Society, and 
their success in building a house for the Lord, he entreats the 
former to send over " a man of wisdom, of sound faith, and a 
good disciplinarian," and concludes with these words, " With 
5 



44 



EPISCOPAL METHODISM. 



respect to money for the payment of the preachers' passage 
over, if they could not procure it, we would sell our coats and 
shirts to procure it for them." 

On the reception of this letter by Mr. Wesley the subject 
was laid by him before the next conference of preachers; and 
two of the latter, Richard Boardman and Joseph Pilmore, 
volunteered their services as missionaries to America, by whom 
Mr. Wesley sent fifty pounds as a token of love to the Society 
in New York, to assist in liquidating the debt which rested on 
the chapel. After a passage of nine weeks the missionaries 
arrived in America, in the latter part of October, and were re- 
ceived with open arms by the brethren^ who now numbered 
about a hundred. We have thus far traced the establishment 
of Methodism in the Western Continent under rather peculiar 
circumstances. A society of one hundred members organized, 
a respectable house of worship erected, a large congregation 
secured, and all done without the aid of the brethren at home ; 
without missionaries ; without even the knowledge of Mr. Wes- 
ley! but simply through the instrumentality of two local 
preachers, and the counsels and prayers of two pious females. 
When we consider these facts in the history of American 
Methodism, may we not with propriety exclaim as an inspired 
apostle exclaimed in reference to another subject, "Behold! 
how great a matter a little fire kindleth !" In these facts the 
Christian cannot but discern the workings of an unseen hand, 
performing wonders in an incredibly short space of time. 

The missionaries having arrived, Mr. Boardman took charge 
of the Society in New York, while Mr. Pi 1 more, after having 
preached a few times in the latter city, proceeded to Philadel- 
phia, and succeeded in collecting large congregations and 
organizing Societies. These brethren adopted the plan of fre- 
quently interchanging with each other between the places, 
alternating at first every six months, then every four months, 
and finally once in three months. Such was the effect of their 
preaching, that large as was the chapel in John Street, scarcely 



ANECDOTE OF MR. STRAWBRIDGE. 



45 



two thirds of the congregation could find admittance, the others 
being satisfied to stand outside of the door and open windows, 
that they might catch a word from time to time as it fell from 
the preacher's lips. 

But while success was thus crowning the efforts of Christ's 
laborers in ISTew York and Philadelphia, other pioneers were 
silently operating in another portion of the land. And here 
too, the same humble instrumentalities were employed in the 
planting of Methodism as in the first named city. About the 
same time that Mr. Embury and Capt. Webb in New York, 
were laboring to secure the erection of the chapel in John 
Street, Mr. Robert Strawbridge, a local preacher, also from Ire- 
land, emigrated to Maryland, and settled in Frederick county. 
He being a man full of faith and the Holy Ghost, no sooner 
became settled than he began to preach to a few persons in 
his own house, and in other private houses. Soon a Society 
was formed, and a place of worship, humble in its pretensions, 
was erected. This chapel being built of logs, was long known 
by the name of the "Log Meeting-House." There is an 
amusing anecdote related of Mr. Strawbridge by the late Rev. 
Freeborn Garretson, and copied by Doctor Bangs in his History 
of the Methodist Episcopal Church. Mr. Garretson observes, 
" He came to the house of a gentleman near where I lived to 
stay all night. I had never heard him preach, but as I had a 
great desire to be in company with a person who had caused 
so much talk in the country, I went over, and sat, and heard 
him converse until nearly midnight. * * * He spent most of 
the time iu explaining Scripture and in giving interesting anec- 
dotes, and perhaps one of them will do to relate here : A con- 
gregation came together in a certain place, and a gentleman 
who was hearing, thought that the preacher had directed his 
whole sermon to him, and he retired home after the sermon in 
disgust. However, he concluded to hear him once more, and 
hide himself behind the people so that the preacher should not 
see him. It was the old story — his character was delineated. 



46 



EPISCOPAL METHODISM. 



He retired dejected ; but concluded that possibly the preacher 
saw him, and said, 1 I will try him once more he did so, and 
hid himself behind the door. The preacher took for his text : 
4 And a man shall be as a hiding-place, <fec.' In the midst of 
the sermon the preacher cried out, i Sinner, come from your 
scouting hole !' The poor fellow came forward, looked the 
preacher in the face, and said, 1 You are a wizard ; and the 
devil is in you; I will hear you no more.' Although not 
stated, the supposition is, that the preacher alluded to was Mr. 
Strawbridge himself, and that his humility alone prevented him 
from acknowledging the fact. Such was the searching power 
of the gospel!" 

About this time, also, two other local preachers arrived in 
the country — Robert Williams and John King — both from 
England. Although not sent by Mr. Wesley, they neverthe- 
less proved a great acquisition to the few gospel laborers in 
America, and were, soon after their arrival, engaged fully in 
the work of preaching the gospel as travelling preachers. But 
with the addition of these two, there was still a great demand 
for more preachers. Accordingly, in 1771, Mr. Wesley re- 
solved to send additional help to the brethren in America, and 
Francis Asbury and Richard Wright having volunteered their 
services as missionaries, were dismissed amidst the prayers of 
their brethren at home. These also proved a great blessing to 
the Societies in the New World ; and as the former- — Francis 
Asbury — may emphatically be styled the apostle of American 
Methodism, a brief notice of him may not be out of place in 
this connection. 

Mr. Francis Asbury was born near Birmingham, England, in 
1745. His parents were respectable, but not pious. At the 
age of thirteen, Francis was indented as an apprentice to a gen- 
tleman for the purpose of learning a trade, and while residing 
with this man, he heard much said about the Methodists, and 
he inquired of his mother who, whence, and what the Methodists 
were. His mother, having imbibed a favorable opinion of the 



SKETCH OF FRANCIS ASBURY. 



47 



sect everywhere spoken against, gave him the necessary infor- 
mation, and in a short time he proceeded to Wednesbury for 
the purpose of seeing and hearing for himself. He entered the 
place of worship, and soon found that it was not the church ; 
but to him a better place ; men and women kneeling down, 
and in an audible voice saying, Amen ! The preacher had no 
prayer-book, and yet he prayed wonderfully ; he read his text, 
and preached a sermon ; and more wonderful still, he had no 
sermon-book ! He talked about assurance, confidence in God, 
&c. ; all this was strange to young Asbury, but it led him to 
self-examination, and although never immoral, he felt he was a 
sinner, shut up in unbelief. This view of himself led him sub- 
sequently to look to Christ for salvation, and he received the 
forgiveness of sin, and the witness of adoption. He joined the 
Society, met in class, and in a band, and in a rather private 
way, exercised his gifts, and talents, and graces, in frequently 
warning men to flee from the wrath to come. In this way, al- 
most imperceptibly to himself, he became a local preacher, 
until finally he ventured to come out more publicly as such, 
and proved a valuable assistant or helper to the preachers reg- 
ularly appointed by Mr. Wesley, as he frequently preached 
from three to five times every week, visiting distant places for 
that purpose, and at length, after having acted in the above 
capacity from the seventeenth to the twenty-second year of his 
age, he gave himself wholly to the work, as a regular travelling 
preacher. After travelling about four years under the direction 
of Mr. Wesley, the latter, at the conference held in Bristol, 
1771, proposed that volunteers should offer themselves for 
America. Mr. Asbury proposed himself, and was accepted, 
and after having spent a few weeks in visiting his friends, he 
came to Bristol, for the purpose of taking ship. On his arrival 
at Bristol, he had not a single penny in his pocket, but his 
Christian friends in that place soon supplied him with clothes 
and money, and accompanied by Mr. Wright, he bid a long 
and last adieu to his native land, and in October of the same 



48 EPISCOPAL METHODISM. 

year landed safely in Philadelphia, where they were received 
with open arms by the brethren in that city. 

SECTION" II. 

The number which had been gathered into the Methodist 
Societies in America previous to the arrival of Mr. Asbury, was 
about six hundred — three hundred in New York, two hundred 
and fifty in Philadelphia, and fifty in New Jersey. After 
spending a short time in Philadelphia, Mr. Asbury proceeded 
to New York, and preached with great acceptability. But now 
commenced a new era in the history of American Methodism. 
The preachers who had preceded Mr. Asbury, had confined 
their labors entirely to the cities, and seem to have thought 
that it was their duty to do so ; but Mr. Asbury, fortunately 
for the cause of Methodism in America, entertained different 
views, and in accordance with these views, he spent his time 
alternately in city and country, visiting neighboring towns and 
villages, and being everywhere received as the messenger of 
God, although sometimes meeting with opposition from the 
" baser sort." As might be expected, good was accomplished 
by these visits, Societies being formed by him in different 
places. Another good result was, the example he set the other 
preachers ; which, being followed, they also extended their la- 
bors to the country places. 

In the latter part of the year 1772, Mr. Asbury visited Kent 
county, Maryland, where Mr. Strawbridge had opened the way 
for him. Before preaching, however, a clergyman of the Church 
of England came to him, desiring to know who he was ; and 
whether he was licensed to preach. After Mr. Asbury had in- 
formed him who, and what he was, the minister replied, that 
having authority over the people, &c, he — Mr. Asbury — could 
not, and should not preach, and if he did, he should be pro- 
ceeded against according to law. Mr. Asbury, however, gave 



SPREAD OF METHODISM AT THE SOUTH. 



49 



the gentleman to understand, that he had come to preach, and 
preach he should ; and asked him if he had authority to bind 
the consciences of people, or if he was a justice of the peace. 
The parson replied by charging Asbury with making a schism, 
and with hindering people from their work, &c. Mr. Asbury, 
however, informed him, that he was not an enemy of the 
church ; that listening to preaching would occupy no more 
time than attending fairs and horse-races, and instead of de- 
signing to injure the parson or his business, he had come to 
assist him in his work of saving souls. " I did not hire you 
for an assistant, and do not want your help, 7 ' said the parson. 
After more conversation of a similar character, Mr. Asbury, 
nothing daunted by the frowns or threats of his clerical oppo- 
nent, proceeded to preach, and urge upon the people the duty 
of repentance and reformation. The parson, who came into 
the house in a rage, after hearing Mr. Asbury preach, went out 
and cautioned the people against hearing him any more. In 
■this incident, unimportant in itself, we see the spirit with which 
the established clergy welcomed the labors of the self-denying 
itinerant, and from it we learn, that if the clergy in England 
were mere formalists, u denying the power of godliness," the 
clergy in America were scarcely less formal, or less opposed to 
the revival of the work of God. 

In spite of all opposition, however, the work of God spread 
throughout the land — from Maryland to Virginia, North and 
South Carolina, and Georgia, all which places were visited first 
by Mr. Pilmore, and then by other Methodist preachers, who 
entered in at every open door, and successfully preaehed the 
gospel to the people. Among those who followed Mr. Pilmore 
in his visits to Virginia, was Mr. Williams, who went to Nor- 
folk, and without giving any public *notiee of his intention to 
preach, he stood on the steps of the court-house, and began to 
sing, which soon brought a congregation around him, to whom 
he preached. Some of the people attempted to raise a dis- 
turhance* thinking, no doubt, that the preacher was mad more 



50 



EPISCOPAL METHODISM. 



especially as he made a frequent use of the words hell and 
devil, while appealing to the consciences of his impenitent hear- 
ers — words which their own ministers seldom if ever used — 
perhaps because they did not believe in any such things — 
which, sounding strange to the ear, as coming from the pulpit, 
made them think that Mr. Williams must be a very wicked, 
swearing man, and although some parts of his discourse sound- 
ed like the gospel, yet they had so little charity for the preacher, 
that when he had concluded, no one invited him to their house. 
Not discouraged, however, Mr. Williams preached a second 
time, and shortly afterward had the privilege, not only of be- 
ing hospitably entertained, but of forming a Society in Norfolk, 
which has remained in a flourishing condition to this day. 

The year after Mr. Asbury's arrival in America, he received 
a letter from Mr. Wesley, in which the latter designated Mr. 
Asbury as his General Assistant in America— an office which 
involved the stationing of the preachers, and the general over- 
sight of the entire work. In accordance with the requirements 
of the letter of appointment and instructions, Mr. Asbury, with- 
out calling a conference of all the preachers, proceeded to the 
work of assigning the preachers their respective fields of labor ? 
which was usually done at Quarterly meetings. 

In the summer of 1773, Messrs. Thomas Rankin and George 
Shad ford arrived in Philadelphia, as missionaries sent over by 
Mr. Wesley. Mr. Rankin, having travelled several years longer 
than Mr. Asbury, was appointed to supersede the latter as Gen- 
eral Assistant, and was invested with authority to call a con- 
ference, which was accordingly held in Philadelphia, July 4, 
1773. The number of preachers in the connection at this 
time was ten, and the number of members had increased to 
1,160. 

As some of the preachers, especially Mr. Strawbridge, had 
departed from the instructions of Mr. Wesley in regard to ad- 
ministering the ordinances of baptism and the Lord's Supper, 
it was at this conference resolved that each preacher should 



RETURN OF PREACHERS TO ENGLAND. 



51 



avoid administering these ordinances. The members, also, were 
to be exhorted to attend the Episcopal church, and receive the 
ordinances there at the hands of the ministers thereof. At this 
conference, also, the preachers were all regularly stationed by 
Mr. Rankin, and measures were adopted for a more systematic 
prosecution of the work, and especially for a more rigorous en- 
forcement of the discipline. The carrying out of the latter, 
met with some opposition, especially in New York, but Mr. 
Rankin, who was himself stationed there, by a prudent, yet 
steady course, overcame every obstacle, and succeeded in intro- 
ducing system and method in the management of the Society 
and congregation. The same system of vigorously carrying 
out the requirements of the discipline being generally adopted 
by the preachers, was not without its wholesome influence, as 
at the next conference, we find the preachers increased to the 
number of seventeen, and the memberships reported to be 
2,073. 

From the session of the above conference in 1774, until the 
beginning of the revolutionary war, which separated the Ameri- 
can colonies from the mother country, the work of God went 
on with increased power and success, notwithstanding the polit- 
ical storm raged with such violence over every part of the land. 
As some of the preachers laboring in the colonies were natives 
of Britain, it may be supposed that they would naturally es- 
pouse the royal cause, Mr. Wesley, who was always on the 
alert in reference to anything which might injure the influence 
of his preachers, or mar their usefulness, wrote to them at this 
juncture, advising them to addict themselves to no party, and 
to say not a word against one side or the other. This advice 
was seasonable, and no doubt in most cases exerted a salutary 
influence, but as the war proceeded, several of the English 
preachers felt it to be their duty to leave the theatre of strife, 
and return to their native land ; and among them Mr. Rankin, 
the general assistant, sailed for England in 1777. 

In the year 1775, there was a remarkable revival of religion 



52 



EPISCOPAL METHODISM. 



in the southern portion of Virginia. It was principally effect- 
ed through the instrumentality of Mr. George Shad ford— one 
of Mr. Wesley's missionaries. Justice, however, to the memory 
of a great and good man, Rev. Mr. Jarratt, of the Episcopal 
church, in that part of the country, requires us to say that no 
one contributed more to the progress of this work than he, by 
preaching, administering the ordinances among the Methodists, 
meeting* the classes, holding love-feasts, <fec. <fcc. As Doctor 
Bangs well observes, " Had all the clergy of that day mani- 
fested a kindred spirit, how much more extensively would the 
work of God have prevailed !" and we may add, that if all the 
clergymen of that day had manifested a proper Christian spirit, 
the probability is, that in less than ten years afterward the 
Methodist Episcopal Church had not been organized, at least 
on its present basis, but opposition on the part of clergymen 
created a necessity for its organization. 



SECTION III. 

On the 4th of July, 1776, the American colonies were de- 
clared by Congress to be free and independent States. The 
Declaration of Independence, however, while it asserted, did 
not secure the political independence of the colonies. A long 
and bloody war between the contending parties must exist, be- 
fore such independence is acknowledged by the mother coun- 
try, and such a war did exist for six long years after Con- 
gress issued the above document. 

The continuance of the war, rendered it peculiarly trying 
to most of the Methodist preachers in America. Four of 
the leading ones were known to be from England, and some 
of them, contrary to the advice of Mr. Wesley, did not hesitate 
to avow their attachment to the British cause. Notwithstand- 
ing the prudent reserve of others in relation to these matters, 
the whole body was suspected of being in the interest of the 



ASSAULT ON MR. GARRETSON. 



53 



British monarch, and were consequently the subjects of politi- 
cal hatred and persecution ; so much so, that it was with ex- 
treme difficulty the preachers could travel their circuits from 
appointment to appointment. Mr. Asbury, than whom there 
never was a more prudent man in relation to political matters, 
was nevertheless on one occasion fined five pounds, not for ut- 
tering anything against the cause of liberty, but for preaching 
the gospel in the vicinity of Baltimore without having taken 
the oath of allegiance to the State of Maryland, which he could 
not conscientiously do ; and for the same reason during the 
next year he was forced to retire beyond the borders of Mary- 
land, and seek an asylum in the house of his friend Judge 
White of Delaware, where he remained secluded for nearly a 
year. In the place of his retreat, however, he was not inactive, 
for although it was considered imprudent for him to attempt 
speaking in public, during the height of the political storm, he 
would frequently go out in the evening and visit from house to 
house, and enforce privately the truths of the Gospel. 

Nor was Mr. Asbury the only sufferer ; those of the preach- 
ers whose patriotism could not be doubted, were frequently 
maltreated by the magistrates and others. Mr. Freeborn Gar- 
retson, a native born American, and a man of some influence 
and note in society previous to his conversion, and not less so 
after he became a Methodist preacher, was on one occasion 
while riding peaceably along in the State of Maryland, arrested 
by an ex-judge of the county, who seized his horse's bridle, and 
who although assured by Mr. Garretson that the latter was a 
preacher of the Gospel peaceably engaged in his calling, began 
to strike him over the head and shoulders with a stick, all the 
while calling for help. As some were approaching with a rope, 
perhaps for the purpose of binding Mr. Garretson, the judge let 
go his hold on the bridle, on which Mr. Garretson gave his 
horse the whip and got beyond the reach of his foes. He was 
however pursued and overtaken by his persecutor, who again 
struck him and threw him from his horse with great violence^ 



54 



EPISCOPAL METHODISM. 



wounding him severely, and rendering him insensible. While 
in this condition a lady passed by having a lancet in her pos- 
session, and Mr. Garretson being carried into a house near by, 
was freely bled, which restored him to consciousness. His 
persecutor fearing that he had killed him, stood over him with 
some degree of anxiety and sorrow, but as Mr. Garretson re- 
vived and began to exhort him to repent, his rage returned 
with redoubled violence, and he immediately went out and 
brought a magistrate more wicked than himself. " With a 
stern look," says Mr. Garretson, "the magistrate demanded my 
name. I told him ; and he took out his pen and ink and began 
to write a mittimus to commit me to jail. 4 Pray, sir,' says I, 
* are you a justice of the peace V He replied that he was. 
1 Why then do you suffer men to behave in this manner V 
' You have,' said he, 4 broken the laws.' 4 How do you know 
that V said I, 4 but supposing I have, is this the way you put 
the law in force against me ? I am an inhabitant of this State, 
and have property in it ; and if I mistake not, the law says for 
the first offence, the fine is five pounds, and double for every 
offence after. The grand crime was preaching the Gospel of 
the Lord Jesus Christ, in which I greatly rejoice. My enemy 
conducted himself more like a highwayman than a person en- 
forcing the law in a Christian country. Be well assured that 
this matter will be brought to light in awful eternity.' He 
dropped his pen, and made no farther attempt to send me to 
prison." Meanwhile the lady who bled Mr. Garretson coming 
with her carriage, took him off where he was properly taken 
care of till partially restored from the effects of the maltreat- 
ment, when he went on his way rejoicing, being instrumental in 
bringing scores and hundreds of souls to the knowledge of the 
truth. 

In the year 1780, Mr. Garretson having had an invitation to 
preach in a portion of the country in Maryland where political 
feeling ran very high, and persecution against the Methodists pre- 
vailed to an alarming extent, made the matter a subject of earnest 



MR. GARRETSON ARRESTED. 



55 



prayer, and also asked the advice of Mr. Asbury. The latter 
advised him to accept the invitation, which he did ; but while on 
his way had fearful forebodings of trials and persecutions, so 
much so, that he felt half inclined to turn back. However, putting 
his trust in the Lord, he pursued his way towards the place of 
his destination. Having arrived, Mr. Garretson preached in 
the neighborhood to large and attentive congregations during 
three successive days, and then went to the county-seat where 
the court was in session, and preached also. Some of the lead- 
ing men connected with the court, were offended with Mr. Gar- 
retson for daring to preach, and determined in some way to get 
him out of the place. For a pretence they charged him with 
toryism, and as Mr. Garretson was informed, procured the lib- 
erty of a very wicked man who was in prison, for the purpose 
of taking his life. This he was to do by lying in wait for Mr. 
Garretson the next day, but providentially Mr. Garretson heard 
of it, and privately withdrew to a friend's house where he re- 
mained two days. Although convinced in his own mind that 
something uncommon would transpire, he nevertheless left his 
place of retreat and preached with freedom and power to a 
weeping congregation, but while returning to his friend's house 
in the evening, he was waylaid by a company of men who had 
embodied themselves for the purpose of taking him to jail. 
They accordingly surrounded him, and called him their pris- 
oner. They beat his horse, cursed and swore, and took him 
before a magistrate who was his avowed enemy, by whom he 
was judged and condemned for preaching the gospel, and or- 
dered to jail. His horse was brought, and tw 7 elve men ap- 
pointed to guard him to prison. Being placed on his horse, 
a man on each side held his horse's bridle. The night was 
very dark, and when about a mile from the magistrate's, an un- 
common flash of lightning dispersed his foes, so that he was 
left alone. The night being still dark he called several times, 
but no answer was given. Soon the friend at whose house he 
had been entertained and secreted, and who accompanied him 



56 



EPISCOPAL METHODISM. 



throughout the whole affair, approached him, and they both 
rode on cheerfully together. At length they overtook two of 
the guards, who had fled and sought shelter in a little cottage 
by the road-side, and were frightened almost out of their wits. 
Mr. Garretson told them that if he was to go to jail that night, 
it was time they were on their way, as it was getting late. 
" O ! no," said one of them, " let us stay until the morning." 
Mr. Garretson and his friend however rode on, and the sky 
having become clear they were soon surrounded again by his 
guards. They appeared however to be somewhat fearful on 
account of the flash of lightning, and one of them inquired, 
" Sir, do you think the affair happened on our account ?" Mr. 
Garretson replied he must be his own judge of the matter, but 
reminded him of the day of judgment and the necessity of being 
prepared for it. While proceeding toward the jail, one of the 
company swore an oath, but he was immediately reproved by 
another, who exclaimed, " How can you swear at such a time 
as this ?" At length the company stopped and concluded they 
had better give him up for the present, and turned their horses 
and went back, but soon they rallied again saying, " We cannot 
give him up," but after accompanying them for a few moments 
longer, they finally left them. 

The next day being Sunday, he went forth to preach, and to 
give his own words, " Many came out to hear the word, and it 
was expected my enemies would be upon me. I was informed 
that not a few brought short clubs under their coats, to defend 
me in case of an attack, for many had just about religion enough 
to fight for it. As I was giving out my hymn, standing be- 
tween the hall and room doors, about twenty of my persecutors 
came up in a body. I was amazed to see one of them who 
was an old man, and his head as white as a sheet. The ring- 
leader rushed forward, presented a pistol, and laid hold of me. 
Blessed be God ! my confidence was so strong in him that I 
feared none of these things. Some of the audience who stood 
next to me, gave me a sudden jerk ; I was presently in the 



PRISONERS AT TEE HOTEL. 



hi 



room and the door shut. As soon as I could, I opened it, and 
beckoning to my friends, desired that they should not injure 
my enemies ; that I did not want to keep from them, but was 
willing to go to jail. If I had not spoken in this manner I 
believe much blood would have been shed. I began to ex- 
hort, and almost the whole congregation were in tears. The 
women in particular were amazingly agitated. I desired my 
horse to be got, and I was accompanied to Cambridge, where 
I was kept in a tavern from twelve o'clock till near sunset, 
surrounded by the wicked, and it was a great mercy of God 
that my life was preserved. 

" When we came to the hotel, my friend and I were permit- 
ted to occupy a room adjoining the large public room. The 
inhabitants of the place seemed to be coming and going the 
whole day, and kept the room filled the whole of the time, 
drinking and rejoicing over their prey. My friend was a young 
soldier, and the trial was too great for him. One of the com- 
pany, a stout man, was about to break into the room to abuse 
him, for their hatred against him was almost as great as it was 
against me — and actually did strike at him with all his force 
with a large, loaded whip, and in all probability would have 
killed him, had not the whip struck the top of the door. My 
friend was young and active, and he instantly sprung and as 
quickly sent his fist into the fellow's temple, who, like a Goliah 
under David's sling, fell flat to the floor, and there was a roar 
of laughter through the house and a declaration, 4 The Method- 
ists will fight.' At a convenient time I got my friend round 
the neck and wept, and told him he had grieved my spirit. 
He said he was sorry on account of grieving me ; but that it 
was almost as sudden as thought, that it appeared to him that 
his arm was nerved for the purpose, and that he did not feel as 
if he had done wrong. And I must say I think they behaved 
rather better afterwards. 

" A little before night, I was thrust into prison, and my 
enemies took away the key that none might minister to my 



58 



EPISCOPAL METHODISM. 



necessities. I bad a dirty floor for my bed, my saddle-bags for 
my pillow, and two large windows open, with a cold east 
wind blowing upon me ; but I had great consolation in the 
Lord, and could say, 4 Thy will be done.' * * * Many, 
both acquaintances and strangers, came to visit me from far 
and near, and I really believe I never was the means of doing 
more good for the time : for the country seemed to be much 
alarmed, and the Methodists among whom I had labored, to 
whom I had written many epistles, were much stirred up 
to pray for me. I shall never forget the kindness I received 
from dear brother and sister Arey. They suffered much for 
the cause of God in Dorset county, for which, if faithful, they 
will be amply compensated in a better world. 

" Mr. and Mrs. A. were remarkably kind, and sent me every- 
thing which was necessary. My brother Thomas, who lived 
about an hundred miles off, heard of my imprisonment and 
came to see me, and brought a letter from Judge White to Mr. 
Harrison, a gentleman of note, who was the greatest enemy I 
had in town. After reading the letter he not only invited my 
brother to put up at his house,, but went and got the prison 
key, and my brother came in, and next morning he came to 
the jail and invited him out to breakfast, and told me he would 
do anything he could for me. Before this he was as bitter as 
gall. One day, when an old Quaker friend came to see me, he 
came and abused him, and strove to drive him away. The 
Quaker made him ashamed of his conduct. My enemies sent 
a spy who feigned himself a penitent, and as I was coming- 
down stairs to converse with him through the window, it came 
powerfully to my mind, ' he is an enemy, sent if possible to 
draw something out of you concerning the war.' He cried, 
and said he was a miserable sinner ; that he was afraid he 
would go to hell, and wanted to know what he should do to be 
saved. I told him to leave off swearing and drunkenness, and 
return, and I would give him farther directions. I afterwards 
found he was the very character I had supposed. 



PERSECUTION OF MR. HARTLEY. 



59 



" My crime of preaching the gospel was so great, that no 
common court could try my cause. There appeared to be a 
probability of my staying in jail till a general court, which 
would not convene in nearly twelve months. My good friend, 
Mr. Asbury, went to the governor of Maryland, and he befriended 
me ; had I been his brother he could not have done more for 
me. The manner in which he proceeded to relieve me was 
this — I was an inhabitant of Maryland by birth and property. 
I could likewise claim a right in the Delaware state, which 
state was more favorable to such pestilent fellows. I was car- 
ried before the governor of Delaware. This gentleman was a 
friend to our Society. He met me at the door, and welcomed 
me in, assuring me that he w r ould do anything he could to 
help me. A recommendatory letter was immediately despatched 
to the governor of Maryland : and I was entirely at liberty. 
O ! how wonderfully did the people of Dorset rage ; but the 
word of the Lord spread all through that county, and hundreds, 
both white and black, have experienced the love of Jesus. 
Since that time, I have preached to more than three thousand 
people in one congregation, not far from the place where I was 
imprisoned, and many of my worst enemies have bowed to the 
sceptre of our Sovereign Lord." 

The reader can infer from the above statements of Mr. Grax- 
retson, the state of public feeling in different parts of the country 
in relation to the Methodists, and how the great Head of the 
church overruled the persecutions, for the good of his own 
cause, and made even " the wrath of man praise him," while 
" the remainder of wrath he restrained." As a farther exhibition 
of the opposition of the wicked to the preaching of the early 
Methodists and the good effects resulting therefrom, an addi- 
tional instance of persecution may be given. 

In 1778, Mr. Joseph Hartley, a Methodist preacher, was 
arrested in Queen Ann's county, Maryland, for no crime except 
preaching the gospel. He gave bonds to appear at the next 
court for trial, and in the meantime was forbidden to preach. 
6 



60 



EPISCOPAL METHODISM. 



He, however, felt it his duty to attend his appointments, and 
after singing and prayer, he would remain upon his knees and 
exhort the people to repent, with so much effect, that his ene- 
mies said that he might as well preach standing on his feet, as on 
his knees. He went from Queen Ann's to Talbot county, 
where he was again apprehended and committed to jail. His 
being confined in prison, however, did not silence him. The 
people, anxious to see the man who was imprisoned for con- 
science' sake, frequently gathered around the jail, and he ? 
desirous of promoting their spiritual good, preached to them 
through the iron grates, and with such zeal and power, that 
some were awakened to a sense of their sinful condition, and 
began in earnest to seek the Lord. This state of things alarmed 
the ungodly, and induced some of them to say, that unless Mr. 
Hartley was released from jail he would convert the whole 
town. He was at length set at liberty, but the seed sown by 
him through the grates of his prison was not lost, but took 
deep root in the hearts of many, and resulted in the formation 
of a flourishing Society. Thus, notwithstanding the opposition 
of the wicked to the preaching of the Methodists, the word of 
God continued to operate on the hearts and consciences of men f 
bringing them into " captivity to the law of Christ," so that 
during the Revolution, the Methodist Societies continued to mul- 
tiply, and the doctrines of the Methodists to become more 
generally known and appreciated. The increase of the Socie- 
ties, both north and south, demanded an increase of preachers ? 
so that notwithstanding the ravages of war, and the distracting 
state of public affairs, yet on the cessation of hostilities, it was 
found at the conference of 1783, that the preachers had 
increased to eighty -two, and the members to 13,740, making a 
net gain during the war of the Revolution — reckoning from 
1775 — of sixty-five preachers, and 10,592 members I 

We have stated on a previous page, that during the preva- 
lence of hostilities, Mr. Rankin, the General Assistant — with 
some other English preachers — felt it his duty to return to 



WANT OF ORDAINED MINISTERS. 



61 



England, and as no one had been appointed by Mr. Wesley to 
fill his place as superintendent of the Societies in America, Mr. 
Asbury, at the conference of 1779, was, by a vote of the con- 
ference, chosen to act as the General Superintendent, which he 
afterwards did to the great satisfaction of the preachers and 
members. 

Notwithstanding the general prosperity of the work during 
the Revolution, various perplexing questions agitated the Socie- 
ties and Conferences, especially in the southern portion of the 
field. Among the most important and perplexing of these 
questions, was one which related to the administration of the 
ordinances by the preachers. For it will be borne in mind by 
the reader, that the preachers were not ordained, and conse- 
quently had no right to administer the ordinances of baptism 
and the Lord's Supper. In fact, Mr. Wesley being himself a 
minister of the Church of England, looked upon his preachers, 
whether in England or America, not as ministers — fully set 
apart to the work — but as lay -preachers simply. In England, 
where there was one or more clergymen in every parish, no 
necessity seemed to exist for the ordination of Mr. Wesley's 
preachers, but in America, it was far otherwise. Many of the 
Episcopal clergy, on the breaking out of hostilities, left their 
churches and their flocks and went to England, so that for 
hundreds of miles around no one could be found properly 
qualified to administer the ordinance of baptism to the children, 
or the sacrament of the Eucharist to the dying. In conse- 
quence of this scarcity of ministers, the Methodist preachers 
were frequently importuned by the people to celebrate those 
ordinances, and so loud became the demand in this respect at 
the south, that at a conference of southern preachers, held in 
Virginia in 1779, a committee was appointed to ordain minis- 
ters, who, having first ordained each other, proceeded to ordain 
others by the imposition of hands and prayer. Mr. Asbury, 
who was not ignorant of the feeling existing at the south on 
the above subject, endeavored, with the concurrence of the 



62 



EPISCOPAL METHODISM. 



northern preachers, to dissuade the preachers and people of 
the south from carrying their design into execution, and a 
delegate from the northern preachers was appointed to meet 
the above conference in Virginia to prevent, if possible, by argu- 
ment and entreaty, the carrying out of their proposed measures. 
All efforts, however, were unavailing, and the preachers were 
ordained as before stated. This circumstance caused a tempo- 
rary breach between the northern and southern preachers, and 
at the next session of the conference held in Baltimore in 1780, 
at which the northern preachers were present, the southern 
preachers, as a condition of union, were required to suspend 
the administration of the ordinances for one year. On the 
adjournment of the Baltimore Conference, as the southern 
preachers were not present but had called a separate conference 
in Virginia — Mr. Asbury and other prominent members went 
to meet the latter in their separate capacity, and after having 
laid the matter before them, a reconciliation was happily effected, 

the Virginian brethren agreeing to desist from the administra- 
te O o 

tion of the ordinances for the present. 

At length the war of the Revolution was at an end ; peace 
was declared between Britain and her rebellious subjects in 
America; the political and national independence of the latter 
was secured ; Church and State were divorced ; and the Amer- 
icans were in ecclesiastical, as well as in civil matters, left to 
provide for themselves. Under these circumstances the Meth- 
odists, who now numbered about 14,000 members, and prob- 
ably had twice that number of adherents, thus constituting at 
least one-sixth part of the population of the United States, 
could not remain indifferent to their future condition as an ec- 
clesiastical body. The advice of Mr. Wesley was sought, and 
freely* and frankly given ; and such advice, and the provision 
made by him for the separate, independent existence of the 
American Societies resulted, as hereafter shown, in the organ- 
ization of the Methodist Episcopal Church. 



STATE OF THE CHURCH AFTER THE REVOLUTION. 63 



SECTION IV. 

Until the acknowledgment of American independence, the 
Methodists in America, as well as in England, were considered by 
Mr. Wesley, and the preachers who acted under his authority, as a 
Society within a Church, or to speak more properly, as a religious 
Society, the members of which belonged to various Churches. 
The preachers, as a general thing, professed to be nothing more 
than lay, i. e., unordained preachers, with no authority to ad- 
minister the ordinances. In America the want of a ministry 
properly qualified and authorized to administer baptism and the 
Lord's Supper, had been long and severely felt. Mr. Wesley 
had before the acknowledgment of American independence 
been importuned to provide for the exigencies of the case by 
appointing ministers for America, but as a presbyter of the 
Church of England, and such a step being foreign from his ori- 
ginal design in forming Societies, he resisted such applications 
for a separate ecclesiastical existence. 

The colonies, however, having become civilly and ecclesiasti- 
cally independent of Great Britain, Mr. Wesley began to think 
seriously of the frequent requests made by his American chil- 
dren for a ministry of their own, and his scruples being at 
length overcome by the seeming necessities of the case, and 
the advice of judicious friends, he finally resolved to adopt 
measures by winch pastors might be provided for his distant 
flocks, measures by which a fold might be made for the secu- 
rity of those sheep who otherwise would be in danger of losing, 
not only their way in the wilderness, but their spiritual if not 
eternal life. Accordingly at the conference held in Leeds in 
the spring of 178 4, he made arrangements to send the Rev. 
Thomas Coke, LL.D., and some other preachers to America, 
for the purpose of carrying out his parental designs. He also, 
previously to their departure, abridged the Common Prayer- 
Book of the Church of England for the use of his Societies in 



64 



EPISCOPAL METHODISM. 



America ; and also by the imposition of hands — -being assisted 
by other ordained clergymen of the Church of England — set 
apart Dr. Coke, himself a presbyter of the English Church, to 
the office of superintendent or bishop, that he might feed and 
preside over the flock of Christ in North America, and appoint 
such men to the ministry as he thought fit to ordain for that 
purpose. Mr. Wesley also set apart Mr. Richard Whatcoat 
and Mr. Thomas Vasey to the office of elders in the church. 

These ministers being furnished with proper credentials by 
Mr. Wesley, left England for their distant field of labor, and 
arrived in New York on the 3d of November, 1784. Notice 
was immediately given of their arrival through all parts of the 
connection, and a conference was called to meet at Baltimore 
on the 25th of December following. The conference accord- 
ingly assembled at the time appointed. At this period there 
were eighty-three preachers in the travelling connection, and 
sixty of these appeared in answer to the call. The first act of 
the conference was to appoint Dr. Coke and Mr. Asbury joint 
superintendents, for although the former had been appointed to 
that office by Mr. Wesley, yet he declined officiating as such, 
except he could obtain the consent of the conference. This 
consent was cheerfully and unanimously given ; and Dr. Coke, 
by virtue of the authority vested in him, ordained Mr. Asbury, 
first as a deacon, then as an elder, and lastly as a superintend- 
ent of the Methodist Episcopal Church ; and by a unanimous 
vote of the conference, they resolved themselves into a Meth- 
odist Episcopal Church. The organization of the Church 
gave great satisfaction to the Methodist people generally, for 
now instead of being dependent as they had heretofore been 
on the ministers of different churches for the ordinances of 
Christianity, they could look to their own church and to their 
own ministers for these appendages of a Christian Church. 
Nor had it been, as before stated, at all times possible for the 
Methodists to avail themselves of these things, even through 
the ministers of other churches. On the breaking out of the 



ORGANIZATION OF THE CHURCH. 



65 



revolutionary war, as already shown, most of the English Epis- 
copal clergy had left their flocks, and the greater part of them 
who remained, were anything but fit, in point of moral charac- 
ter, to preach the gospel, much less to administer the sacred 
ordinances of the church. The Presbyterian and Congrega- 
tional ministers would not baptize a child unless at least one 
of the parents professed faith in the doctrines of Calvin ; nor 
would they admit the Methodists to the Supper of the Lord. 
While the Baptists, as a matter of course, would neither bap- 
tize the children nor admit to the communion any but those 
who had been immersed. And besides all these considerations, 
by each and all of the denominations just mentioned, the Meth- 
odists were looked upon not as a Christian community, but 
as a Society of heretics ; a band of wild enthusiasts ; a com- 
pany of dangerous fanatics. In addition to these considera- 
tions, the Methodists had been converted through the instru- 
mentality of men who were above all others the most proper 
persons to feed the flock of Christ, of whom the " Holy Ghost 
had made them overseers." It need not therefore create sur- 
prise that at the organization of the Methodist Episcopal 
Church, with a ministry fully qualified to administer all the 
ordinances of the gospel, a sensation of joy and gratitude 
should be experienced throughout the entire connection, and 
that the provision made by Mr. Wesley, the father, the founder, 
the Apostle of Methodism, for the perpetuation of the privi- 
leges of Christianity should be hailed by all, both preachers 
and people. Nor was the step taken in the organization of the 
church hailed with greater pleasure than it was followed by 
the most beneficial results. The great Head of the Church 
sanctioned the doings of his ministers and servants, and by the 
frequent outpourings of his Spirit upon the people gave evi- 
dence of his divine approbation, and applied his own seal to 
the ministry of the church. 

After a harmonious session of several days the ministers, 
of whom twelve were ordained at this conference, and the 



66 EPISCOPAL METHODISM. 

preachers separated for their respective fields of labor. Mr. 
Garretson and Mr. Cromwell having been appointed to Nova 
Scotia, soon after left for that distant part of the north to labor 
for the benefit of the loyal refugees who had fled from the 
United States, during the war, to that province, and who, not- 
withstanding their attachment to the British cause, were many 
of them sincere Christians. These and other Methodists from 
England required pastoral care, and Mr. Garretson willingly 
consented to leave his own land for their sakes and the gos- 
pel's, and in that province had the satisfaction of seeing the 
work of God revived, and men's souls converted. 

Dr. Coke and Mr. Asbury as joint superintendents of the 
Methodist Episcopal Church, soon commenced a course of 
arduous labors for the advancement of the cause of Christ in 
different parts of the land. Instead of being confined to a 
small State, or territory, as their diocese, they considered the 
continent as their parish. Hence they were almost constantly 
engaged in travelling from State to State, preaching the gos- 
pel of the Kingdom and making full proof of their ministry. 
One important work which the superintendents had in view 
even before the church was organized, was the establishment 
of a Methodist college for the benefit of the children and youth 
of the membership. ' After soliciting donations, &c, a sufficient 
sum was secured to warrant the erection of a proper building, 
and the week after the adjournment of the conference just al- 
luded to, a site was selected about twenty-five miles from Bal- 
timore, and orders given to commence the building ; and in a 
short time a beautiful, yet modest structure arose to grace the 
banks of the Chesapeake Bay, and to throw its commanding 
outlines along the course of the Susquehannah River. In due 
time the college was opened under the most flattering auspices, 
and in honor of the two superintendents who were its actual 
founders, it was named Cokesbury College. After flourishing 
for about ten years from the time of its commencement, it was 
consumed by fire in the year 1775, and the Connection thus 



DR. COKE'S RETURN TO ENGLAND. 



61 



lost the entire sum expended upon its erection, amounting to 
ten thousand pounds, or forty thousand dollars. 

After this calamity, Mr. Asbury became discouraged about 
the educational interests of the church, and thought it useless 
to make any farther attempts at rebuilding ; but Dr. Coke, 
whose love of sound learning, and zeal in its behalf, surpassed 
that of his pious colleague, at once determined to make an- 
other effort ; and being encouraged by the liberality of a few 
wealthy friends in Baltimore and other places, a large build- 
ing in that city was purchased for the sum of twenty-five 
thousand dollars, and the college was again opened under even 
more favorable circumstances than the former one ; but, alas ! 
a fate similar to that which befell the former one awaited it, 
and in a short time the college and the church connected with 
it were burned to the ground. This latter calamity more than 
ever discouraged the friends of education amonoj the Method- 
ists, and for a number of years little or nothing was done to 
revive an interest in this direction. 

Shortly after making provision for the erection of the first 
college and after the adjournment of the Baltimore Conference 
in June, Dr. Coke, having fulfilled his mission for the present, 
returned to Europe, where he was exposed to much obloquy 
and reproach from the High Church Episcopalians of England, 
who thought, or pretended to think that his agency in the 
organization of the Methodist Episcopal Church was incon- 
sistent with his relation as a Church of England minister. 
Historical fidelity also requires us to notice that Mr. Charles 
Wesley, wdio had been opposed to the course pursued by his 
brother John in the ordination of Dr. Coke to the superin- 
tendency of the American Societies — -not only was dissatisfied 
with Dr. Coke on that account, but in an anonymous publication 
commented severely on the doctor's proceedings in America as 
it relates to the organization of the church, and especially the 
reasons given by the doctor for such organization, in his sermon 
preached at the consecration of Mr, Asbury, In this sermon 



68 



EPISCOPAL METHODISM. 



he animadverted in severe terms upon the conduct and morals 
of the American Episcopal clergy, as well as reflected in plain 
language upon their political and parasitical character, and 
gave the above, with the altered political condition of the 
country, as reasons for the separate existence of the Methodists 
as a body. It was said by the anonymous writer referred to, 
that the doctor had condemned the constitution of his own 
country; that he had vilified his clerical brethren in America; 
that he had contradicted the uniform declarations of John and 
Charles Wesley in relation to separating from the church, &c. 
To these severe charges the doctor replied in substance : that 
he believed the constitution and government of England to be 
superior to any other for the British empire, but that both 
were liable to abuse, and had been abused in the case of the 
American Colonies ; that the churches in America were, in 
general, filled with the parasites and bottle companions of the 
rich and great ; and that the drunkard, fornicator, and extor- 
tioner triumphed over bleeding Zion, because they were faithful 
abettors of the ruling powers ; and he indignantly denied that 
the Episcopal clergy in America were his brethren, that while 
he would esteem it an honor to sit at the feet of several of them, 
generally, they were the most wretched set of men that ever 
disgraced the Church of God ; that he had done nothing in 
relation to the organization of the Methodist Church but by 
delegated power received from Mr. Wesley. These charges 
against Dr. Coke by such a man as Charles Wesley not only 
show the High Church, and ultra-loyalist principles of the lat- 
ter, but the difficult position which the former sustained as a 
clergyman of the English establishment, and at the same time 
as the joint head of an independent church in the American 
Republic. The reply also vindicates the doctor in the fullest 
manner from the charges preferred against him by his anony- 
mous accuser. 

While Dr. Coke was thus defending himself against the mis- 
representations of mistaken brethren in England, Mr. Asbury 



* THE TITLE OF BISHOP ADOPTED. 



69 



remained at his post in America, travelling from place to place 
and overseeing the work as a faithful superintendent. The 
great increase of preachers made it inconvenient for all to meet 
together in one conference; accordingly, in 1786, three con- 
ferences were held, one in North Carolina, one in Virginia, and 
another in Baltimore. In the following year, 1787, three con- 
ferences were also held, being presided over by Dr. Coke and 
Mr. Asbury, the former of whom had again visited America, 
but as the doctor did not design to make his stay permanent, 
and as some dissatisfaction arose from his having changed the 
place and time for holding the conference, it was agreed that 
the doctor should only exercise the Episcopal office when in 
America. 

This year also the title Bishop was inserted in the Discipline 
instead of the title Superintendent as before used, probably for 
the following reasons among others : It is a shorter word, and 
consequently more convenient for address ; it is more expressive 
of the actual relation sustained by the persons to whom it was 
applied than superintendents ; it has precisely the same signifi- 
cation as overseer, which latter relation was sustained, and is 
sustained by the Episcopacy of the Methodist Episcopal Church ; 
it was also more scriptural ; and lastly, the title was better 
"understood by the people generally than superintendent or 
overseer could be, when applied to an officer in the church. 
Another reason may also have induced the preachers to 
bestow, and the superintendents to accept the title of Bishop 
— a disposition to claim for the newly organized church 
an episcopacy as scriptural at least in its character as any 
other episcopacy upon earth ; and this claim not only the 
bishops, but the conference, and even Mr. Wesley himself were 
willing to avow everywhere, openly and boldly ; although it 
must be admitted that the latter, while he viewed himself to 
be a scriptural JEpiscopus or Bishop, as much so as any man 
upon earth, was, nevertheless, prejudiced against the use of the 
term ; and while he ordained Dr. Coke, and gave him authority 



10 



EPISCOPAL METHODISM. 



to ordain Mr. As bury, and provided a form of service for such 
ordination to the office of a bishop in the Church of God, he 
preferred the more modest title of superintendent. Hence he 
expresses his fears in a letter to Mr. Asbury, that the latter was 
getting proud, and even reproves him for suffering himself to 
be called a bishop ; not that he doubted the fact of his being 
such, but doubted the propriety of using such terms or having 
them applied to each other as Methodist ministers. This, how- 
ever, was a mere matter of taste with Mr. Wesley, whose ex- 
traordinary humility would not allow him even to call a college 
established in America by his preachers, by a more dignified 
name than School. Notwithstanding the objections of Mr. 
Wesley to the assumption of the title, and his fears that the 
Methodist Episcopacy would become lordly and overbearing 
like the hierarchies of Europe in consequence of such title, 
the preachers continued to employ the term ; and although over 
sixty years have passed since the use of the same, and the 
original bishops have long since been numbered with the dead, 
and although important changes have been effected in relation 
to the persons filling the episcopal chair, and in regard to the 
duties of their office ; yet we have failed to see the lordly air, 
the pompous pride, the gorgeous vestments, which, by the op- 
posers of the title, were no doubt held in reserve for the Metho- 
dist Episcopacy, but have reason to thank God that the purity 
and simplicity of the episcopal character have thus far been 
preserved among us, and not merely preserved, but modified 
and rendered still more simple and acceptable to the church 
and the ministry. 

During the war, the Methodist Chapel in the city of New 
York — -while the British troops remained — had been forcibly 
converted into a soldiers' barracks, by which the Society was 
deprived of a place of worship, and the interests of religion suf- 
fered materially from this and other causes. Indeed while the 
war lasted, the Methodist Society in New York became almost 
extinct. For several years 3 such was the difficulty of holding 



RELIGIOUS STATE OF NEW ENGLAND. 



71 



communication with the city, that no preachers were appointed 
by the conference : hence the Society in New York, though not 
forgotten or lost sight of, occupied no prominent place in the 
history of the church during the above period, neither had 
any conference been held north of Baltimore since the com- 
mencement of the war; but in the year 1787, Bishops Coke 
smd Asbury in company, visited the city, and by their preach- 
ing and other labors, awakened a new interest in behalf of the 
cause of Methodism. The Methodist preachers also began to 
extend their labors to the north and east of New York city, 
and in 1788, several new circuits were formed on the banks of 
the Hudson river and Lake Cham plain. Mr. Garrettson, who 
had returned from Nova Scotia, w^as requested by Bishop 
Asbury to penetrate the country north of New York and form 
as many new circuits as possible. To aid him in this work, 
several young and zealous preachers were placed under his 
direction, and these going forth in the name of the Lord, were 
abundantly successful in their labors, as is proved from the 
fact, that a number of circuits were added to the list at the con- 
ference held the ensuing year in New York city. Among 
these new circuits, were Newburgh, Columbia, Coeyman's 
Patent, Schenectady, and Stamford, Conn. 

SECTION V. 

As the year 1789 was the one in which Methodism was 
introduced into New England, a brief account of the obstacles 
to be overcome in its introduction may be interesting to the 
reader. From the earliest settlement of New England by the 
"pilgrim fathers," Congregationalism had been the established 
form of religion in all the New England Colonies, with the ex- 
ception of Rhode Island. Churches were built, and ministers 
were supported by law. The people were taxed for such sup- 
port; nor did the change of civil government during the revo- 



12 



EPISCOPAL METHODISM. 



lutionary war effect any material change in the ecclesiastical 
affairs of New England. For many years after the Independ- 
ence of the United States, Congregationalism remained the 
established religion of several of the Northern members of the 
Confederacy. Besides the above facts the churches were not 
only Calvinistic, but were severely rigid and tenacious in their 
religious tenets, and peculiarly hostile to the doctrines of general 
redemption and free grace, as taught by the Methodists. In 
addition to these opposing influences which the Methodists had 
to encounter, was another, still more formidable than either — 
the low state of religion in the New England churches, and 
the prevalence of Unitarianism among their members. 

In this state of things the Rev. Jesse Lee, who may well be 
called the apostle of New England Methodism, was sent by 
Bishop Asbury to proclaim the doctrines of free salvation to 
the inhabitants of New England. He immediately repaired to 
his new field of labor, and his reception by the people may be 
learned more perfectly if we quote his own words. He says in 
his journal: "I arrived in Norwalk, and went to one Mr. 
Rogers, where one of our friends had asked the liberty for me 
to preach. When I came Mrs. R. told me her husband was 
from home, and was not willing for me to preach in his house, 
I told her we would hold meeting in the road rather than give 
any uneasiness. We proposed speaking in an old house which 
stood just by, but she was not willing. I then spoke to an old 
lady about speaking in her orchard, but she would not consent, 
but said we would tread the grass down. So the other friend 
went and gave notice to some people, and they soon began to 
collect and we went to the road where we had an apple-tree to 
shade us. When the woman saw I was determined to preach 
she said I might preach in the old house ; but I told her I 
thought it w 7 ould be better to remain where we were. So I be- 
gan on the side of the road, with about twenty hearers. After 
singing and prayer, I preached on John iii. 7, ' Ye must be born 
again, 1 I felt happy that we were favored with so comfortable 



THE "NEW LIGHTS." 



73 



a place. Most part of the congregation paid particular atten- 
tion to what I said, and two or three women seemed to hang 
down their heads as if they understood something of the new 
birth. After preaching I told the people that I intended to be 
with them ag^n in two weeks, and if any of them would open 
their houses to receive me I should be glad, and if they were 
not willing, we would meet at the same place ; some of them 
came and desired that I should meet at the town-house the 
next time ; so I gave consent. Who knows but I shall yet 
have a place in this town where I may lay my head !" 

From Norwalk he went the next day to Fairfield, and put 
up at a tavern. On declaring his errand the women of the 
house asked him if he had a liberal education. He replied 
he had just education enough to carry him through the coun- 
try. After some difficulty he obtained permission to preach in 
the court-house to between thirty and forty people, among 
whom was his hostess. On his return to his lodgings he pray- 
ed with the family, tarried all night, and left in the morning 
without charge ; and received a hearty invitation to call again. 
After preaching in several places he went to Stratford, and put 
up as usual at a tavern. He applied to the person who had 
charge of the town-house for liberty to preach therein. The 
man said he did not know much about the Methodists ; they 
might be like the New Lights. Mr. Lee told him he did not 
know much about the New Lights, but some thought the Meth- 
odists preached like them. " Well," said the man, " if you are 
like them, I would not wish to have anything to do with you." 
Mr. Lee inquired what objection he had to the New Lights. 
" Why," said he, " they went on like madmen : there was one 
Davenport that would preach, and holloa, and beat the pulpit 
with both hands, and cry out, ' Come away, come away to the 
Lord Jesus Christ. Why don't you come to the Lord V till 
he would foam at the mouth, and sometimes continued it till 
the congregation would be praying in companies about the 
house." " For my part," says Mr. Lee, " I wished the like 



T4 



EPISCOPAL METHODISM. 



work was among the people again." He at last gained con- 
sent to use the town-house, where he preached to a large con- 
gregation, and at the close of the service was hospitably enter- 
tained for the night. 

Thus this pioneer of Methodism went from place to place, 
and from State to State, generally meeting witn a cold recep- 
tion at first, and some opposition from the ministers of the 
" standing order," but leaving a favorable impression behind 
him on the minds of the people, and forming small Societies in 
different places. The first Methodist Society formed in Con- 
necticut was in Stratford, and consisted of only three females ; 
but this small number was the germ of a large and flourishing 
Society which remains to the present day. On Stratford Cir- 
cuit also was erected the first Methodist church ever built in 
New England. It was called Lee's Chapel, in honor of the 
first Methodist preacher who visited those parts. 

Before the session of the ensuing conference, Mr. Lee visited 
the city of Boston, and immediately after his arrival there, en- 
deavored to find some house in which he might preach. He 
conversed with many on this subject, but every expedient to 
find a place failed. None would encourage him, none would 
put themselves to the trouble of assisting him in finding a place 
to preach. He accordingly gave as extended a notice as possi- 
ble, that on the day following, — Sabbath, — at 6 o'clock in the 
afternoon, he would preach on Boston Common. At the time 
appointed, a large congregation attracted by the novelty of the 
occasion assembled on the Common, and heard the word with 
considerable attention and solemnity. On a second visit made 
in a short time after the first, he had the privilege of preaching 
in a private house, and in a vacant Baptist meeting-house. 
He also preached on the Common to an assemblage of five 
thousand people. 

After visiting different cities and towns in Connecticut, Mas- 
sachusetts, Vermont, and New Hampshire, embracing a circuit 
of hundreds of miles in extent, and requiring several thousand 



SOCIETY ORGANIZED IN BOSTON. 



75 



miles' travel, Mr. Lee attended the conference held in the city 
of New York in the year 1790, and at this conference was ap- 
pointed by Bishop Asbury to the city of Boston. On his arri- 
val at the latter cit} T , he tried in vain to get a place in which 
to preach. He applied to the high sheriff and clerk of the 
court for liberty to use the court-house, but was peremptorily 
refused. One of his friends next tried to obtain a school-house 
but a plain and positive refusal was the result of the applica- 
tion. Disheartened with the attempt to introduce Methodism 
into Boston, he went to Lynn and organized a Society, and 
after spending a few days in that place, returned to Boston 
again for the purpose of renewing his efforts ; but everything 
remained as dark and forbidding as before, having no place to 
preach in, no friendly voice to welcome the youthful preacher to 
their home, and he having but two shillings in his pocket to 
pay for his board and lodging. Mr. Lee under these circum- 
stances, instead of confining himself to Boston, visited several 
towns and villages in the State, and occasionally returning to 
his appointed field of labor, and making an attempt to secure 
a place wherein to preach. At last a room in a small private 
house in the north end of the city was obtained, where he oc- 
casionally preached to a small number of hearers, but it was 
not until July, 1792, that a Society was organized in Boston, 
consisting of but a few poor members. The Society thus form- 
ed obtained at length liberty to worship in a school-house, and 
after having used it a few times, it was taken from them. They 
next rented a chamber in the skirts of the city, and finally 
undertook to build a small meeting-house, but being poor 
they could do but little toward paying for it. Aid, however, 
was procured for them in Baltimore, Philadelphia, New York, 
and other places, and in 1795, the corner-stone of the first 
Methodist Chapel in Boston was laid, since which period Meth- 
odism in that city and the surrounding country has increased 
its numbers and influence so much, as to render the Metho- 
dist Episcopal Church one of the most respectable denomina- 



16 



EPISCOPAL METHODISM. 



tions in New England, having hundreds of able ministers and 
thousands of intelligent members. 

SECTION VI. 

On the 2d day of March, 1791, the venerable and apostolic 
John Wesley, the father and founder of Methodism, died in the 
88th year of his age, in his own house, in the city of London^ 
after having preached the gospel for sixty-four years. The 
death of this distinguished man produced much sorrow, not only 
in England where he was best known, but in America. The 
tidings were received with undissembled sorrow, especially by 
the ministers and preachers of the Methodist Episcopal Church. 
A great man had fallen in Israel, and it was but proper that 
his sons in the gospel should weep when their spiritual father 
and head was taken away from them. None however received 
the afflictive intelligence with greater sorrow than Bishops Coke 
and Asbury. The former, on first hearing of the sad event, 
began to make preparations for his departure for England, 
that he might mingle his tears and sorrows with those of his 
brethren in his native land. On his way he stopped at Balti- 
more and preached a sermon on the occasion, and shortly after 
set sail for Europe where he arrived in safety after a short and 
pleasant voyage. Having mentioned the death of Mr. Wesley, 
whose dying words were, u The best of all is, God is with us," 
and the departure of Dr. Coke for England, we will resume the 
thread of our narrative in relation to the extension of the work 
in America. 

While Mr. Lee was operating at the north and east, Bishop 
Asbury, Mr. Garretson, and others were laboring in other parts 
of the land, entering into new fields of labor, organizing many 
new Societies, and forming new circuits. The work had spread 
so much, that it became quite inconvenient for the preachers to 
meet together in one general conference ; hence district confer- 



FIRST GENERAL CONFERENCE. 



w 



ences, so called, were held in different parts of the country to 
the number of thirteen or fourteen in each year ; but as no one 
of the conferences possessed legislative powers, it became neces- 
sary to adopt some plan by which the conferences might be 
represented, when it became necessary to legislate on the af- 
fairs of the Connection. Bishop Asbury recommended a coun- 
cil to be composed of the bishops and presiding elders, and 
after some debate among the preachers, the advice of the bish- 
op was approved of, and the council was accordingly formed. 
After two sessions, however, of the council, it was found that a 
majority of the preachers who had voted for it had changed 
their minds in reference to its utility and propriety, and it con- 
sequently was disorganized, and in its place a general conference 
was called, which met in Baltimore, in November, 1792, and 
was composed of all the travelling preachers then in full con- 
nection. At this conference several important alterations in 
the economy of Methodism were proposed by some of the 
preachers, and among these, one which would limit the power 
of the bishops in stationing the preachers. The leading advo- 
cate of these alterations was the Rev. James O'Kelly, a popular 
and highly gifted presiding elder from Virginia ; but as a large 
majority of the ministers present objected to such changes, the 
mover of the same felt grieved, and withdrew from the church, 
and having many friends in Virginia, he succeeded in inducing 
many to follow his example, and with those seceders he organ- 
ized during the next year a church with the title of Republican 
Methodists, which however soon became merged in the Unita- 
rian Baptist, or Christian denomination, and thus lost its iden- 
tity, while the leader of the secession himself, at last lost his in- 
fluence, and died in obscurity. 

At the above conference the presiding elder's office was es- 
tablished, for although the bishops had previously appointed pre- 
siding elders, it had been done without the action of the conferen- 
ces, and as some had objected to the usage of the bishops in this 
respect, a majority now fully sanctioned their doings, and for- 



78 



EPISCOPAL METHODISM. 



mally authorized their appointment in the future. Various other 
important rules were passed, and after a session of some days 7 
the conference adjourned, having resolved to have another Gen- 
eral Conference in four years from that time. 

Between the sessions of the General Conferences of 1792-6, 
the Methodist preachers continued in their work of saving souls 
and forming Societies, gradually extending the borders of the 
church, and embracing within its fold entire states and the in- 
habited portions of the adjoining territories. A considerable 
foothold was obtained in Rhode Island, where the first Methodist 
sermon had been preached in Charlestown in 1789. In 1794, 
a church was erected in Warren, and was opened for worship 
on the 24th day of September of that year. A Society was 
also formed in Provincetown in 1795, and soon after, an 
attempt was made to build a church. The timber was pro- 
cured at a distance and brought to the place by water. In the 
meantime, persecution began to rage, and a collection of those 
hostile to the Methodists met in the night, and taking the most 
of the timber to the bottom of a large hill, they cut it to 
pieces and made a pen of it. They then procured a sailor's old 
hat, jacket and trowsers, and stuffing them so as to represent a 
man, they fastened the effigy on the top of the pen, and then 
tarred and feathered it. These persecutions, however, did not 
discourage the members, but laying their plans anew, they pro- 
cured more timber and soon built themselves a comfortable 
house of worship. 

The first Methodist church in Maine was erected in the town 
of Readfield in 1794-5. The first Society formed in JSTew 
Hampshire was in the town of Chesterfield in 1795, and the 
first circuit formed in Vermont was in 1796, and was called 
Vershire circuit ; and for the first time in the history of the 
Methodist Episcopal Church, Societies were found to exist in all 
the United States. 

At the session of the General Conference of 1796, there 
were one hundred and twenty ministers present. At this 



CAMP-MEETINGS. 



conference it was agreed that the annual conferences, which 
had previously been called district conferences, should be 
reduced to six in number, and be called yearly conferences, as 
follows : New England, Philadelphia, Baltimore, Virginia, South 
Carolina, and the Western Yearly Conferences. The Chartered 
Fund was also instituted, and after introducing" a few changes 
in the discipline, the conference adjourned to meet in the 
year 1800. 

At the General Conference of 1800, Bishops Coke and As- 
bury presided, as they had done at the two previous ones : but 
Dr. Coke having received a very urgent call from the British 
Conference to labor more especially for the benefit of the Wes- 
ley an Missions in the West Indies, and in Ireland, the General 
Conference with some regret consented to give up the doctor 
for a short time, and in reply to the British Conference, state, 
that in compliance with their request, " We have lent the 
doctor to you for a season, to return to us as soon as he con- 
veniently can, but at the farthest by the meeting of the next 
General Conference." To supply the doctor's lack of service, 
Richard Whatcoat — who accompanied Doctor Coke in his first 
visit to America, and who had been ordained a deacon and an 
elder by Mr. Wesley in 1784 — was elected and ordained a 
bishop of the Methodist Episcopal Church. 

It was about this period that camp-meetings first began to 
be held. Although at present mostly confined to the Method- 
ists, they originated among the Presbyterians and Methodists 
under the labors of two brothers by the name of M'Gee, the 
one being a Presbyterian and the other a Methodist minister. 
In the year 1799, these two brothers set off on a tour from 
Tennessee toward the state of Ohio. On their way they stopped 
at a settlement on the Red River to attend a sacramental occa- 
sion in a Presbyterian congregation. The Methodist brother 
was invited to preach by the pastor of the church. He con- 
sented, and was followed by his Presbyterian brother, and then 
by another Presbyterian minister. During the preaching of 



80 



EPISCOPAL METHODISM. 



the latter, a woman in the congregation shouted aloud the 
praises of God. This shouting offended the pastor and the 
minister who was preaching when it took place, so that they and 
another minister present left the house, but the two brothers re- 
mained, and such were the continued manifestations of the power 
of God, that the entire congregation was moved by the mighty 
invisible impulse. William M'Gee, the Presbyterian, felt such 
a shock of divine power, that not knowing what he did, he left 
his seat and sat down on the floor, while John his brother sat 
trembling under a consciousness of the divine presence. Al- 
though expected to preach again, he arose, and told the people 
that his feelings would not allow him to do so, but exhorted 
them to surrender their hearts to the Lord. Such was the 
effect of this meeting, that the people came in crowds from the 
surrounding country to see and hear for themselves, the won- 
derful works of God. But as no house could contain the mul- 
titude, and the people wished to remain for several days, and 
accommodations for board, lodging, <fec, could not be readily 
obtained, they saw the propriety of bringing provisions and 
bedding ; and some built temporary huts or tents, as places of 
shelter ; and thus we see the beginning of camp-meetings — a 
precious means of grace which has been blessed to the conver- 
sion of tens of thousands of sinners and the sanctification of 
hundreds of believers. 

The results of this first camp-meeting casually convened, 
induced the ministers above named to appoint another, and still 
another in different parts of the country ; at each of which, the 
power of God was displayed in the most wonderful manner, and 
it has been stated by an eye and ear witness of the scenes 
alluded to, that the people under the power of the Word, fell 
like corn before a storm of wind ; and what added greatly to 
the interest of such meetings, was the spirit of union and 
brotherly love exhibited by ministers and members of different 
denominations, for each other. Here the Presbyterian, the 
Methodist, the Baptist, all cooperated heartily in the work of 



EFFECTS OF CAMP-MEETINGS. 



81 



God; and as they thus cooperated, the revival flame rose 
higher and higher, and spread wider and wider, and such was 
the excitement produced by these meetings, that in Kentucky, 
from three to twenty thousand were frequently in attendance, 
and although no doubt many went merely from motives 
of curiosity, and others to mock and sneer, yet many at- 
tended with a sincere desire to be benefited, and frequently, 
those who went to scoff, returned to pray, An amusing, yet 
instructive incident of this kind occurred at one of these 
meetings, held we believe in Kentucky. A gentleman and lady 
of note in the fashionable world, attended the Caneridge camp- 
aieeiing, and while they were on their way amusing themselves 
at the expense of the deluded worshippers — as they thought 
them to be— and while they saw, in their imagination, numbers 
falling to the ground all around them, they, in a moment of 
hilarity and glee, made a sportive agreement that if either of 
them should fall under the power, the other should by no 
means forsake the fallen one. They at length arrived on the 
ground, but had not been present long, before the lady fell 
under the word. The gentleman, frightened at the sight of 
bis fallen companion, and regardless of his agreement, and 
afraid probably that a similar fate awaited him, fled with the 
utmost precipitancy, but he had not proceeded far, before he 
shared the fate he so much dreaded, was prostrated upon the 
earth, and was soon surrounded by a praying circle of friends. 

Such large meetings, composed as they were of all classes 
in society, could not be expected to pass off without great ir- 
regularity of conduct on the part of some, and of violent 
opposition on the part of others. Many exaggerated statements 
were made in reference to the spiritual exercises at such meet- 
ings, and many of the cold-hearted ministers, who were opposers 
of the revival, were among the most prominent enemies of 
camp-meetings, but in spite of the opposition of the professedly 
good, and the hostility of the openly wicked, God sanctioned 
these feasts of tabernacles ; and such has been their acknowl- 



82 



EPISCOPAL METHODISM. 



edged utility among the Methodists, that while the Presbyte- 
rians have long since discarded them, as unsuited to their mode 
of operation for the advancement of religion, the former have 
continued them in most parts of the country from year to year, 
and at no former time have camp-meetings been more frequent, 
better attended, or followed by more beneficial results than at 
the present time. 

About this time also, Methodism began to take deep root 
in the provinces of Upper and Lower Canada, where it had 
before been introduced by several zealous preachers of the 
Methodist Episcopal Church, and other Methodists from Eng- 
land ; but as the author intends to speak of Canadian Methodism 
in a separate section of this work, he will in this place only 
state, that at the period of which we are now treating, regular 
circuits were in existence in different parts of these provinces. 
(See Section XII.) 

In 1804, the fourth regular General Conference assembled 
in the city of Baltimore. It was composed of the three bishops 
Coke, Asbury, and Whatcoat, as presidents, and one hundred 
and twelve members. Among the most important acts of this 
conference was one establishing the Book Concern in the city 
of New York, there having previously been published a few 
Methodist books in Philadelphia, at which place the Book 
Concern was first located, but on a small scale. At this con- 
ference also, the bounds of the several yearly conferences were 
fixed and printed in the Book of Discipline. The British 
Conference having again requested the labors of Dr. Coke in 
behalf of their missions, he was permitted to go under the 
same restrictions as before imposed upon him — that he should 
return by the next General Conference. 

As nothing very extraordinary transpired in the interim be- 
tween this and the succeeding General Conference of 1808, we 
pass to notice the proceedings of the latter, so far as matters 
of importance are concerned. 

The fifth General Conference assembled in the city of Balti- 



THE GENESEE CONFERENCE FORMED. 



83 



more, Bishop Asbury being the only bishop present. Bishop 
Whatcoat had died two years previously, in the 7 1st year of 
his age, and Bishop Coke, for certain reasons, had not found it 
convenient to leave his work in Europe for the purpose of at- 
tending this conference. He, however, wrote to the conference 
expressing his willingness to come over and labor, and live and 
die with them, but that unless his services were necessary to the 
church in America, he preferred remaining where he thought 
they were more needed, and where he could render himself 
more useful. In accordance with these wishes, the conference 
adopted resolutions commendatory of their absent bishop, and 
consenting to his remaining in Europe until called to America 
by the General Conference'; or all the annual conferences. At 
this conference also, the Rev. Wm. M'Kendree was elected and 
consecrated a bishop ; and provision was made for a delegated 
General Conference, to be composed of one delegate for every 
five members of an annual conference. It was also resolved, 
that the General Conference should meet on the first day of 
May, 1812, and thenceforward on the first of May, once in four 
years perpetually. Restrictive rules were also adopted, which 
have remained the same as originally adopted till the present 
time, excepting the one which relates to the ratio of representa- 
tion. As the constitution and powers of the General Confer- 
ence will be referred to in a proper place, it will be unnecessary 
to enlarge upon the same in this section. 

The bishops at this conference were authorized — if they 
deemed it expedient to do so — to organize another annual con- 
ference, in addition to the seven already organized by the Gene- 
ral Conference. Accordingly, in 1810, the Genesee Conference 
was formed, embracing within its bounds the whole of Central 
and Western New York, and the province of Upper Canada, 
which province Bishop Asbury visited in the year 1811. 
Crossing from the Indian village of St. Regis to Cornwall in 
Canada, the bishop, after having been a citizen of the United 
States since the independence of the same, and having lived 



84 



EPISCOPAL METHODISM. 



and preached in the colonies for a few years prior thereto, 
amounting in all to forty years, at length sets foot upon a soil 
protected by the flag of his native country, and it is no wonder 
that under such circumstances the old man should have 
" strange feelings come over him" 

The bishop proceeded up the province along the banks of 
the St. Lawrence, and preached in most of the towns between 
Cornwall and Kingston. After preaching in the latter place, 
he re-crossed the river, or lake, to Sackett's Harbor, and soon 
after, in conjunction with Bishop M'Kendree, he attended the 
session of the Genesee Conference, which was held in Paris, 
Oneida County, New York, and on its adjournment, the bish- 
ops returned again to their travels through the Connection, 
holding the conferences in Kentucky, and in Tennessee, and 
also in South Carolina. 

SECTION VII. 

The first delegated General Conference of the Methodist- 
Episcopal Church assembled in the city of Few York on the 
first of May, 1812. Bishops Asbury and M'Kendree were 
present, and presided alternately. There were ninety delegates 
in attendance. No bishop was elected at this conference, but 
several important rules in relation to local preachers were 
adopted, as also resolutions in regard to raising money for mis- 
sions, the publication of a monthly periodical, &c. &c, and after 
a session of three weeks, the conference closed its labors ; and 
soon after the adjournment, the United States declared war 
against Great Britain. This unhappy event produced pernicious 
effects upon the interests of true religion in the United States, 
and brought the Methodists in the States and in the Canadas 
into an unfriendly relation, and frequently into actual collisions 
with each other. In consequence of this state of things, the 
American preachers appointed this year to Canada, either ob- 



THE u REFORMED METHODIST CHURCH." 



85 



tained permission to remain in the States, or having gone there, 
returned home. The Canadian preachers, who of course re- 
mained at their posts in Canada, were also prevented from at- 
tending the sessions of the Genesee Conference, to which they 
belonged, and were thus left to take care of themselves and 
their flock in the best way they could, during the war. 

In the year 1813, a small secession from the Methodist Epis- 
copal Church took place in Vermont, which resulted in the or- 
ganization of the " Reformed Methodist Church." The origi- 
nator of this secession was the Rev. Pliny Brett, a member of 
the New England Conference, who this year located, and suc- 
ceeded in luring from the church several local preachers, in the 
vicinity of Cape Cod. From thence he proceeded to Vermont, 
and succeeded, through the assistance of Elijah Bailey, a local 
preacher in Readsboro', in drawing off a number of Societies in 
that town and vicinity, and after having called a general con- 
vention of all the disaffected ones, the Rev. Mr. Bailey was 
chosen President, the Reformed Methodists became a distinct 
bodjr, and Mr. Bailey became the apostle of the new movement. 
Many local preachers and exhorters having joined them, they 
at one period in their history gave some promise of becoming 
quite a respectable denomination, having formed circuits in dif- 
ferent parts of Vermont, New York, and Canada, but like some 
other secessionists, they finally became merged in other bodies 
distinct from the above, so that at present the Reformed Meth- 
odists have scarcely an existence in any part of the United 
States or Canada, although at the time of their greatest pros- 
perity, they had five annual conferences, nearly a hundred f 
preachers, and several thousand members. 

In the year 1814, the sad tidings reached the shores of Eu- 
rope and America, that Bishop Coke had departed this life. 
After having been more fully released from his engagements to 
the American Connection, Dr. Coke gave his especial attention 
to the cause of missions in the British Connection, of which 
missions he had the superintendence, He at length resolved 



86 



EPISCOPAL METHODISM. 



to establish a mission in British India, and in company with 
seven others, whom he had selected as assistants, he left England 
on the first of January. After being absent about four months, 
and as the vessel which conveyed him neared the port of desti- 
nation, the doctor, while in his berth, was seized with a fit of 
apoplexy, and on opening the door of his cabin in the morning, 
was found dead upon the* floor. His body was consigned to 
the bosom of the great deep, with appropriate religious services 
by his surviving colleagues. Thus ended the life and labors of 
Bishop Coke, who, although having some enemies while he 
lived, had many warm friends, and who was himself the true 
friend of Methodism, in America, and in his native land, — a 
man whose life was entirely spent in the service of the church 
of God, and who, no doubt, exchanged the trials of this life for 
the inheritance of the sanctified in heaven. 

Before the session of the next General Conference, a still 
greater calamity than the preceding one befell the Methodist 
Episcopal Church. This was nothing less than the death of 
the apostle of Methodism in America — Bishop Asbury — which 
occurred on the 31st of March, 1816, near Fredericksburg, in 
Virginia — aged seventy years. His health, for several 3 7 ears, 
had been declining, in consequence of his constant exposure to 
* heat and cold, and all the hardships and vicissitudes of an itin- 
erant life. His remains were finally deposited under the pulpit 
in a vault, in the Eutaw-street church, Baltimore. Thus per- 
ished the mortal existence of a man, a Christian, a Christian 
minister, and a truly apostolic bishop, who, during the forty-five 
years of his ministry in America, preached, probably, not far 
from twenty thousand sermons, and travelled not less than two 
hundred and seventy thousand miles — a distance equal to more 
than ten times the circumference of the earth ! 

In the year 1815, another secession from the Methodist Epis- 
copal Church took place in Philadelphia, the subjects of it be- 
ing colored people. At an early period in the history of the 
Methodist Episcopal Church, its ministers had taken a lively 



SECESSION OF COLORED MEMBERS, 



87 



interest in the spiritual welfare of the colored people, whether 
bond or free. Under the preaching of these ministers, many- 
hundreds and thousands of the African race were converted to 
God, and very generally gave good evidence of such conversion, 
by an upright course of conduct. Of those thus converted, 
a considerable number, possessing both gifts and grace, were 
licensed to exhort and preach, and a few had been ordained to 
the offices of deacon and elder. Among these last was Rich- 
ard Allen, a local preacher of Philadelphia, who had once been 
a slave, but had procured his freedom, and had acquired wealth 
and influence among his colored friends. By the aid of the 
whites, the colored Methodists succeeded in building a neat and 
commodious church, and were regularly recognized as a Meth- 
odist Episcopal Church, and were placed under the pastoral 
charge of a white minister, stationed by the presiding Bishop 
of the Philadelphia Conference. For some years everything 
went on prosperously and harmoniously between the white and 
colored Methodists, but at length mutual distrust and dissatis- 
faction succeeded, which resulted in the distinct organization of 
the " African Methodist Episcopal Church," which has contin- 
ued to exist with more or less success till the present time. 
There were about one thousand persons who seceded as above, 
and since that period they have increased to some fifteen or 
twenty thousand members, having congregations and churches 
in nearly all the cities and large towns of the free States where 
the colored people are numerous. 

In the year 1816, the second Delegated General Conference 
assembled in the city of Baltimore, Bishop M'Kendree, the only 
surviving bishop of the church, presiding. After being in ses- 
sion a few days, the Episcopacy was strengthened by the elec- 
tion and consecration to the office of bishop of the Revs. Enoch 
George, and Robert R. Roberts ; and after a harmonious ses- 
sion of twenty-four days, the conference adjourned. Several 
alterations of the Discipline were adopted at this conference, but 
as such alterations, and the reasons assigned for their adoption, 



88 



EPISCOPAL METHODISM. 



would occupy too much space in the body of this work, we are 
obliged to pass them over without further notice. 

In the year 1818, the Methodist Magazine was resuscitated, 
after having lain dormant for a number of years. Joshua Soule 
and Thomas Mason, being the Book Agents, were the publish- 
ers and editors of the same. The year 1819 gave birth to the 
Missionary Society of the Methodist Episcopal Church. Rev. 
Dr. Bangs had the honor of having presided at the meeting in 
the city of New York when such Society was first organized. 
The bishops were subsequently elected as chief officers of the 
Society, Dr. Bangs being one of the Vice Presidents. 

During this latter year, also, there was a large secession of 
colored members from the Methodist Episcopal Church in the 
city of New York. This secession embraced fourteen colored 
local preachers, and nine hundred and twenty-nine members, 
including many Class Leaders, Stewards, and Exhorters. The 
principal cause of such secession was the refusal on the part 
of the whites to employ colored men as travelling preachers. 
They have always retained, however, a degree of love and affec- 
tion for the parent Church, which speaks well for their sincerity 
and piety. 

SECTION VIII. 

In 1820, the General Conference again met in Baltimore, 
Bishops M'Keridree, George, and Roberts, being the presidents 
thereof. As difficulties had existed for some time in relation to 
the Societies in Upper and Lower Canada, there being English 
and American preachers appointed to both provinces by their 
respective conferences, and as these preachers sometimes came 
into collision with each other in their work, this General Con- 
ference appointed Rev. John Emory a delegate to attend the 
ensuing session of the British Conference and adjust all dif- 
ficulties in relation to these matters. Accordingly at the 
proper time, Mr. Emory went to England, and happily sue- 



THE DISTRICT CONFERENCE. 



89 



ceeded in bringing matters to a successful issue. The result of 
these negotiations was, that the lower province of Canada was 
to be in future left to the care of the English Conference, while 
the upper province was to be consigned to the exclusive care 
of the American Church. These measures were cordially as- 
sented to by the preachers of the Methodist Episcopal Church, 
and the ministers appointed to churches or circuits in Lower 
Canada were shortly after withdrawn. 

This General Conference also created a District Conference 
for the benefit of the local preachers in each district. The ob- 
ject of creating such Conference was to place all matters re- 
lating to them as a body as much as possible under their own 
jurisdiction and control. These meetings, however, did not 
answer the purposes for which they were intended, and after a 
few years a succeeding General Conference repealed the clause 
by which they were created. 

Provision was also made at the conference of 1820, for the 
establishment of a separate branch of the Book Concern to be 
located at Cincinnati, Ohio, and the Rev. Martin Ruter was 
appointed to the agency of the same ; while Rev. Nathan 
Bangs and T. Mason were appointed agents of the parent es- 
tablishment in New York. 

The year 1820 gave birth to another secession in the city of 
New York, of about three hundred members of the Church, 
headed by Rev. Wm, M. Stilwell, a travelling preacher in the 
New York Conference, at that time stationed in the city. The 
difficulty originated in 1817, and grew out of the rebuilding of 
John-street church, and involved various questions of adminis- 
tration and other matters, which ended in the formation of an 
independent congregation. This new sect, however, did not 
flourish, but soon began to dwindle away, many of the mem- 
bers who had seceded seeking an asylum again in the old 
church which they had too hastily left. 

The necessity of providing the means of education for the 
youth of our church began to be seriously felt throughout the 



90 



EPISCOPAL METHODISM. 



Connection, and during the year 1820, and a few succeeding 
years various academic institutions were opened in New York 
and New England, for the education of the children of Method- 
ist members. Institutions of a like character, and of a higher 
grade, have since been very generally founded in every part of 
the widely-extended field of Methodism. 

At the General Conference of 1824, the Revs. Joshua Soule 
and Elijah Hedding were duly elected and consecrated bishops 
of the Methodist Episcopal Church. Such had been the ex- 
tension of the work and continued prosperity of the church, 
that two bishops in addition to the former three were thought 
to be necessary, and the above ministers were selected for this 
important office. At this conference also the preachers labor- 
ing in Upper Canada were, at their own request, formed into 
an annual conference by themselves. They had, indeed, asked 
to be formed into an independent organization, with authority 
to elect their own bishops : but the General Conference con- 
ceiving that it had not the power to sever the connection, 
merely allowed them a separate Conference, which was after- 
wards presided over by the bishops of the Methodist Episcopal 
Church, as long as the connection continued to exist. 

During the interval between this and the succeeding Gene- 
ral Conference, several important enterprises were commenced ; 
one, the founding of Madison College in Uniontown, Pennsyl- 
vania, under the presidency of Rev. Henry B. Bascom ; another 
the establishment of the Christian Advocate, a weekly paper, in 
the city of New York. The first number of this well-known 
and extensively circulated periodiocal was issued on the 9th of 
September, 1826. In 1827 the Sunday School Union of the 
Methodist Episcopal Church was organized in New York, 
which from that period has been slowly and gradually gaining 
influence and strength, especially under its recent organization. 

The General Conference of 1828, met in the city of Pittsburgh, 
the five bishops being present and presiding alternately. 
Among the more important acts of this conference was one 



THE QUESTION OF LAY DELEGATION. 



91 



which, yielding to the importunities of the brethren in Canada, 
dissolved the compact existing between the Canada Conference 
and the General Conference in the United States ; and authorized 
one of the bishops to attend the Canada Conference in its inde- 
pendent capacity, and ordain as bishop the person who might 
be elected by the Canada Conference to that office. 

A great part of the session of this conference was occupied 
with the reception and reading of petitions, and in discussing 
matters referred to in the same. These petitions were sent up 
to the conference from a convention of private members and 
local preachers, who assembled in November, 1827, in Balti- 
more. The great object sought to be obtained by these and 
other petitioners was a representation of the local preachers 
and lay members in the councils of the church. For a num- 
ber of years, the question of lay delegation had been discussed 
in conventions, in conferences, in periodicals, and in pamphlets, 
by those who took an interest in the matter ; but as the great 
body of the preachers and people were decidedly opposed to 
such innovations, the General Conference had not thought it 
proper to take the desired action. This refusal of the General 
Conference to grant the prayer of the members of the " Union 
Societies," as the petitioners were generally called, produced 
great dissatisfaction among them. From arguments and re- 
quests, they proceeded to harsher measures to accomplish their 
ends ; and it was at length found necessary by the authorities of 
the church in Baltimore where the disaffected mostly belonged, 
to call some of the leading ones among them to an account for 
disturbing the peace of the Societies. The trial of these per- 
sons resulted in their expulsion from the Methodist Episcopal 
Church, and their subsequent organization under the title of 
" Associated Methodist Reformers." 

As these matters all passed in review of this General Con- 
ference while listening to the petitions and remonstrances of 
the expelled and disaffected preachers, and the discussion eli- 
cited thereby, a disposition on the part of the members of 



92 



EPISCOPAL METHODISM. 



the conference was manifested to forgive past offences by 
authorizing preachers to receive those "who had been ex- 
pelled, and who desired to be restored again into the bosom 
of the church, provided that a promise was given by the ex- 
pelled persons to desist from undue agitation of the matter. 
This disposition on the part of the General Conference to heal 
dissensions, and restore to the privileges of the church those 
who had been excluded, does not appear to have been received 
with much favor by the reformers ; on the contrary, a very 
considerable secession took place not only in Baltimore, but in 
New York, Philadelphia, Pittsburgh, Cincinnati, and other 
places, where congregations were organized and ministers ap- 
pointed to the charge thereof. 

The secession above referred to, finally resulted in the organ- 
ization of the u Methodist Protestant Church." In which the 
main features of Episcopal Methodism are retained, excepting 
the composition of the conferences, and the rejection of an 
Episcopal form of church government, The feelings of ani- 
mosity which so long existed between the two churches have ? 
it is to be hoped, given place to kindlier and more affectionate 
ones ; and it is by no means impossible, but that the ministers 
and members of both of these branches of the church, may yet 
see eye to eye, and again be embraced in the same fold. 

At this conference was formed the Oneida Annual Confer- 
ence, making in all nineteen annual conferences in the Con- 
nection, which were attended in rotation by the bishops of the 
church, who were, shortly after the adjournment of the Gene- 
ral Conference, reduced to four in number by the sudden- death 
of Bishop George, who departed this life in Staunton, Ya., aged 
sixty-one years. Bishop George was a good man, and a truly 
apostolic bishop ; and his death was severely felt throughout 
the entire church. 

The most important events connected with the history of the 
church which occurred in the interval of the General Conferences 
of 1828, and 1832, were the establishment of a Seaman's Mis- 



FOUNDING OF COLLEGES. 



93 



sion in the city of Boston, under the spiritual direction of Rev. 
Edward T. Taylor, the world-renowned sailor-preacher, who had 
himself been a seaman for a number of years ; but who was 
happily converted to God, and became a pious, zealous, and 
successful minister of Jesus Christ, and who since his first ap- 
pointment to that mission has been continued from year to 
year down to the present time in the same important relation 
of Bethel Chaplain. Before this period also, a Mariner's 
Church had been established in the city of New York, which 
also remains in a prosperous condition, and is regularly sup- 
plied w T ith Methodist preaching. Another event of importance 
was the founding of no less than three Methodist colleges in 
the year 1831. These colleges were the Wesleyan University 
in Middletown, Connecticut, under the presidency of Wilbur 
Fisk, D.D., who had the honor of being the first graduate 
of a collegiate institution among the American Methodist 
preachers ; the Randolph Macon College, in Boydston, Virginia, 
under the presidency of Stephen Otin, a graduate of Middle- 
bury College, Vermont, and at the present time, the highly 
popular President of Wesleyan University ; # and La Grange 
College, in La Grange, Alabama, under the presidency of Rev. 
Robert Paine. The establishment of these literary institutions, 
all in the course of a single year, gave good evidence that 
although the Methodist Episcopal Church had been for many 
years in an apparently dormant state in reference to education, 
she had now awakened in good earnest, and w T as about to atone 
for past remissness by increased energy and zeal in this impor- 
tant department of her w r ork. 

The General Conference of 1832 met in the city of Philadel- 
phia on the 1st of May. At this conference two additional 
bishops were elected and consecrated, namely, James O. An- 
drew and John Emory. Measures were taken at this confer- 

* Since the above was written, Stephen Olin, D.D., LL.D., de- 
parted this life in Middletown, Conn., on the 16th August, 1851, greatly 
and deservedly regretted. 



94 



EPISCOPAL METHODISM. 



ence for the establishment of a mission in Liberia, on the 
western coast of Africa ; and in October of this year Rev. Mel- 
ville B. Cox sailed as a Missionary of the Methodist Episcopal 
Church, to that distant and benighted shore. But alas ! for all 
human calculations, he had scarcely entered on his field of labor 
before he became a victim to the malaria on the coast, and 
after a long sickness with African fever, he fell in the arms of 
death on the 21st July, 1833, in the 33d year of his age. His 
dying words were — " Let thousands fall before Africa be given 
up !" — memorable words, and worthy of the man ! 

During the year 1833, two other colleges were established 
under the patronage of the Methodist Episcopal Church : — 
Dickenson College, in Carlisle, Penn., of which Rev. John P. 
Durbin was appointed President, and Alleghany College, in 
Meadville, Penn., of which Martin Ruter, D.D. was appointed 
President. A large and flourishing Seminary, in Lima, Living- 
ston Co., N. Y., was also established in 1833, Dr. Samuel Luckey 
being its first Principal. 

In addition to the establishment of the Liberia Mission, and 
the sending out of five additional missionaries to fill the place 
of the departed Cox, another important mission was commenced 
in the distant territory of Oregon. The Flathead tribe of In- 
dians inhabiting that territory had heard in their native wilds 
of the white man's God, and had sent a deputation of four of 
their principal men eastward, across the Rocky Mountains, to 
make the necessary inquiries about the Being whom the white 
men worshipped. The singular errand on which these Indians 
came, awakened in the bosom of the Christian Church a strong 
desire to send to these heathen the Gospel of Jesus Christ. A 
call was made for volunteers, and in answer to that call, two 
young ministers of the Methodist Episcopal Church, announced 
their readiness to go. Accordingly, the Revs. Jason and Dan- 
iel Lee — uncle and nephew — were appointed missionaries to 
that far off field, and on the 10th of April, 1834, they com- 
menced their journey of over three thousand miles on horse- 



DEATH OF BISHOPS M'KENDREE AND EMORY 95 

back, and on the 28th of the following September, they had 
the privilege of preaching the first gospel sermon ever delivered 
in that part of the country. The prospects of this mission were 
so flattering, that the Board (•Missions, in 1836 and 1837, 
sent out large reinforcements for the benefit of the same. This 
mission still exists, and although all the good has not been ef- 
fected which was desired, and hoped for among the Indians, 
yet the mission has proved a great blessing to that part of the 
land, especially since it began to be settled by a white popula- 
tion. 

In 1835, a mission was established in Rio Janeiro, and Bue- 
nos Ayres, in South America, the Rev. Fountain E. Pitts, of 
the Tennessee Conference, being appointed a missionary to that 
field. Through his labors, and those of his successor, Rev. Dr. 
Dempster, a small but flourishing Society has been formed, and 
a handsome and commodious church has been erected in the 
latter city. 

During the year 1835, the church lost two of her bishops by 
death, namely : William M'Kendree, the senior, and John 
Emory, the junior bishop, the former having filled the office 
for twenty-seven years, and the latter , only since the previous 
General Conference. Bishop M'Kendree was seventy-eight years 
of age at the time of his death — he had served the church faith- 
fully, and was much beloved by both preachers and people. 
His last dying words were, " All is well 

" Not a cloud doth arise 
To darken my skies, 
Or hide for a moment 
My Lord from my eyes." 

Bishop Emory was comparatively a young man, being only 
forty-seven years of age at the period of his sudden and un- 
timely death. For twenty-five years of his life he had been a 
Methodist preacher, and had filled some of the highest and 
most responsible offices in the church previously to his being 



96 



EPISCOPAL METHODISM* 



elected bishop, and during the short time he filled the latter 
office, he gave evidence of his fitness for " the work of a bishop,'' 
and promised great usefulness to the church in that important 
capacity, but on the 16th of Dtff ember, 1835, while on his way 
to Baltimore, his horse ran away with him, and he was thrown 
from his carriage, and received such a wound on the head, as 
caused his death on the evening of the same day. Being de- 
prived of his senses, the only word he was heard to say before 
he died, was " Amen J" 

SECTION IX. 

The General Conference of 1836, assembled in the city of 
Cincinnati, Ohio. At this conference, three additional bishops 
were elected, namely, Rev. Beverly Waugh, Rev. Thomas A. 
Morris, and the Rev. Wilbur Fisk. The two former being 
present, were consecrated, but the latter being absent in Eu- 
rope, was simply advised of his election. He, however, after 
his return to the United States, declined accepting the appoint- 
ment, preferring to remain at the head of the Wesleyan Uni- 
versity. 

The great and exciting topic of discussion at this conference 
was that of slavery. For a number of years the public mind 
had been called up to the subject of slavery as existing in the 
United States, and to the duty of immediate emancipation. 
The advocates of the immediate abolition of slavery in the Gen- 
eral Conference, had been elected delegates by their respective 
annual conferences, with strict reference to their opinions on 
this subject. Among the most able of these advocates was the 
Rev. Orange Scott, of the New England Conference, who lost 
no opportunity of introducing at suitable times during the ses- 
sion, this— to him— all-important subject. Eloquent and able 
as he was acknowledged to be, he met a staunch opponent in 
the Rev. W. Winans, of the Mississippi Conference. At length 



APPOINTMENT OF MISSIONARIES. 



97 



after a stormy and lengthy discussion of the subject, pro and 
con, the conference passed resolutions condemnatory of modern 
abolitionism, so called. These resolutions were carried by a 
large majority of the delegates, while a small but respectable 
minority not only voted against their passage, but opposed 
them otherwise, as far as they could. 

This General Conference made provision for the publication 
of several additional weekly periodicals. Several new confer- 
ences were also formed, and among the latter the Black River 
Conference, so called, because the Black River — an important 
stream in Northwestern New York, emptying into Lake Onta- 
rio near Sackett's Harbor — runs nearly through the centre of 
it. Several important alterations were also made in the disci- 
pline, and the conference, having completed its work, adjourned 
after a session of four weeks, to meet again in Baltimore, May 
1st, 1840. 

After the adjournment of the General Conference of 1836, 
the anti-slavery excitement continued not only to exist, but to 
increase in intensity, especially in the New England States, and 
in the western part of the State of New York ; but while the 
church was thus convulsed from centre to circumference, she 
did not forget her appropriate duty of sending the gospel to 
distant lands. During the interval between this and the suc- 
ceeding General Conference, several talented and useful mission- 
aries were sent out to different parts of the world, under the 
direction of the missionary board of managers. Among those 
thus sent out during the above period, were the Rev. Daniel P. 
Kidder, as missionary to Rio de Janeiro, accompanied by a 
male and a female teacher ; Rev. John Dempster, of the Black 
River Conference, to Buenos Ay res ; Rev. John Seys, of the 
Oneida Conference, to Liberia ; Rev. J. B. Barton, of the Geor- 
gia Conference, to the same field ; Rev. Squire Chase, of the 
Black River Conference, to Liberia, to assist Br. Seys, who hav- 
ing returned to America for the benefit of his health, on his 
return to Africa was accompanied by his friend and colleague 



98 



EPISCOPAL METHODISM. 



last named ; Rev. Geo. Brown, a colored local preacher, to the 
same field ; Doctor S. M. E. Goheen, as physician, Rev. J. Bur- 
ton, as teacher, and Rev. W. Stocker, as missionary, were all 
sent to the same field, to labor, and if need be, to die for the 
benefit of the colored race. All the persons sent to the coast 
of Africa, as above, after their arrival, were more or less pros- 
trated by disease, while undergoing the process of acclimation, 
and one of their number, shortly after his arrival, fell asleep in 
the arms of death, with the hope in possession of a glorious res- 
urrection from " Afric's burning plains." In 183V, Dr. Ruter, 
president of Alleghany College, and two other preachers, were 
appointed missionaries to Texas — at that time an independent 
State by itself. These missionaries, being abundantly success- 
ful in that distant field of labor, were soon followed by others 
who assisted them in planting the standard of the cross in dif- 
ferent portions of Texas. The year 1836 witnessed the estab- 
lishment of the first German Mission in America, for the bene-- 
fit of the German population. It was commenced in Cincin- 
nati, and was placed under the charge of Rev. William — now 
Doctor — Nast, a young native German preacher, of sound edu- 
cation, and deep piety. This was the beginning of a great and 
glorious work among the Germans, thousands having since that 
time been converted, and added to the church in different parts 
of the United States, and from among these, scores of pious, 
intelligent Methodist preachers have been raised up, some of 
whom have since gone to their fatherland, to preach a spiritual 
gospel. In 1838, a mission for the benefit of the French pop- 
ulation was established in the city of New York, under the care 
of Rev. Mr. Williamson, a native Frenchman. This mission, 
in consequence of the prejudices of the Roman Catholic French 
and others, has not succeeded as it otherwise would have done 9 
but has, notwithstanding, done much good. 

During the latter part of the year 1839, the Centenary of 
Methodism was celebrated with all due solemnity in all parts 
of the Methodist Connection in Europe and America. The 



CENTENARY OF METHODISM. 



99 



first Methodist Society having been .formed in London in No- 
vember of 1739, a hundred years had thus transpired since the 
" eight or ten 2^sons came to Mr. Wesley," and with him 
formed the reproached band of Methodists. During the lapse 
of a century, God had done great things for this people ; the 
small one had become a thousand ; more than a million of 
members, and three millions of adherents, had shared in the 
blessings of a gospel which declares a free and full salvation 
to the lost sons and daughters of men. The 25th day of No- 
vember was accordingly set apart as a day of thanksgiving and 
rejoicing before the Lord. Sermons were preached in all parts 
of the land — collections were made, free-will thank-offerings 
were presented to God for the benefit of his Church, and more 
than half a million of dollars were raised for missions, educa- 
tion, and the worn-out preachers, and the widows and orphans 
of deceased ministers. 

The General Conference of 1840, met in Baltimore — the 
bishops of the church all being present. There were also sev- 
eral distinguished visitors from England and the Canadas, 
among whom may be named the Eev. brethren Newton, Stin- 
son, Harvard, Richey, John and E. Ryerson. Several impor- 
tant alterations were made in the Book of Discipline at this ses- 
sion ; the subject of slavery was also introduced, and discussed 
in all its various aspects, but without arriving at any point 
whereby the growing agitation in the church could be quelled, 
and after a session of five weeks, the conference adjourned, to 
hold its ensuing session in the city of New York, on the first 
of May, 1844. 

After the adjournment of the General Conference of 1840, 
the anti-slavery excitement in the church assumed a new 
phase. Hitherto the abolitionists so called, had been satisfied * 
with complaints, petitions, &c, to the general and annual con- 
ferences, but many of them now began to evince a desire to 
leave the church and form independent organizations among 
themselves, or join such other existing branches of the church 



100 



EPISCOPAL METHODISM 



as favored their peculiar views in relation to slavery. That the 
reader may more fully understand the state of feeling then 
existing on this subject, and the partial results of the anti- 
slavery movement as it relates to the Methodist Episcopal 
Church, the author will give a brief history of the same in the 
form of extracts, from a work entitled the "Churches and 
Sects of the United States," written by the author. 

" On the introduction of Methodism into the Southern por- 
tion of the American provinces, many of those who sought 
admission to the fellowship of the Societies were slaveholders, 
and as some of them at least, were so involuntarily, having 
come into possession of slaves by inheritance or bequest, and 
not having the legal power to manumit them even if they de- 
sired to do so, it was not thought proper to debar those who, 
in all other respects, gave evidence of sincerity and piety, from 
the privileges of the Societies ; consequently, although there 
existed a rule of discipline against slaveholding, many masters 
were received, and in the course of time slaveholding ministers 
were even allowed to preach. In the year 1*784, through the 
advice of Bishop Coke, stringent rules were adopted by the 
conference which organized the church, against slavery and 
slaveholding ; and among these rules, one which required every 
slaveholding member to emancipate his slaves within the period 
of five years at most, or if the slave was under twenty years of 
age, when he should arrive at the age of twenty-five ; likewise 
that all children born thereafter should be free from their birth. 
In order to bring these rules into practical operation, the slave- 
holding members were required to execute deeds of manumis- 
sion w 7 ithin twelve months or be expelled from the church. 
Such, however, was the strong hold which slavery had already 
* obtained, that it was found impossible by the preachers to en- 
force the rules, and at the succeeding conference the rules were 
suspended, and remained so until the year 1796. At the con- 
ference of this latter year, rules were adopted requiring official 
members of the church who held slaves to emancipate them ; 



RULES RELATING TO SLAVERY. 



101 



and in the year 1800, it was enacted that when any travelling 
preacher became the owner of slaves he should forfeit his 
ministerial standing, unless he executed, if practicable, a deed 
of manumission for such slaves, according to the laws of the 
state in which he lived. It was, however, soon found that 
some of the preachers who had become involved in slavehold- 
ing could not legally execute such deeds of emancipation with- 
out a special act of legislation authorizing them to do so ; and 
in the year 1812, in view of the above impediment, a rule was 
passed by which the annual conferences respectively, were em- 
powered to form such regulations in regard to slaveholding as 
their wisdom might dictate and the laws of the states admit 
of being put in execution. This rule remained in force until 
1820, when it was repealed, it being found in the meantime 
that the interference of the annual conferences in the matter 
of slavery was attended with considerable difficulty and embar- 
rassment. From the year 1820 to the year 1844, no new rules 
on the subject of slavery were adopted by the General Confer- 
ence. Meanwhile a large number of the travelling preachers 
in the Southern States had become possessed of slaves, some 
by purchase, some by bequest, and others by marrying slave- 
holding ladies. While slavery was thus being introduced more 
and more into the body of the ministry, many, perhaps a 
majority of the ministers and members in the non-slaveholding 
states and conferences, were ignorant of the true state of things 
in the South, and little imagined that there were actually 
thousands of slaveholding members, and scores, if not hundreds 
of slaveholding ministers in the Southern portion of the 
church. 

"About the year 1832, the great anti : slavery excitement 
commenced in the North. Ministers of different religious de- 
nominations had their attention directed to the existence of this 
evil in the nation and in the churches. Sermons were preached 
and lectures delivered on the subject. Anti-slavery societies 
were formed, and anti-slavery periodicals were established. 



102 



EPISCOPAL METHODISM* 



The attention of the entire nation was solicited to a considera- 
tion of the subject. The ministers and members of the Method- 
ist Episcopal Church began to examine the true relation 
which slavery held to the religious body of which they formed 
a part. A few zealous ministers began lecturing and preaching 
on the subject, and a paper was established in the city of New 
York for the ostensible purpose of showing forth in all its va- 
ried features the abominations of slavery. This paper, " Zion's 
Watchman," established in 1835, being edited by a Methodist 
minister, and being patronized by thousands of Methodist 
members, created an intense abhorrence of the entire system 
of slavery, and an active personal opposition to all its apologists 
and abettors. The conservative portion of the church in the 
North opposed the measures of the abolitionists, as the anti- 
slavery men were then generally called, but in spite of all 
attempts to quell excitement on the subject, the agitation still 
continued. Petitions and memorials were presented by hun- 
dreds to the annual and general conferences. These petitions, 
in many cases, were received unwillingly, in some cases not at 
all, but still the flame spread wider and rose higher, until the 
very existence of the church was threatened. Secessions be- 
came frequent ; thousands of (hitherto) worthy members had 
left the church of their early choice on account of its connection 
with slavery, and thousands of others were only retained by 
the hope that action would be had upon the subject by the 
General Conference" (of 1844.) 

Among the most zealous and prominent of the Northern 
abolitionists, were the Rev. Orange Scott, George Storrs, Le 
Roy Sunderland, Jotham Horton, Cyrus Prindle, Luther Lee, 
and Lyndon King, all being members of annual conferences. 
Mr. Sunderland was the editor of the paper above alluded 
to, but as it advocated the immediate and unconditional 
emancipation of all the slaves, especially those held by mem- 
bers of the Methodist Church, or the expulsion of those slave- 
holders from the church, and the enactment of rules absolutely 



SECESSION OP ABOLITIONISTS. 



103 



forbidding the holding of slaves by members of the same, it 
was feared, and no doubt justly, that the measures of the abo- 
litionists tended to anarchy and confusion, and to the disruption 
of the church if not the disunion of the states. Under these 
circumstances the bishops and leading men in the church 
thought it to be their solemn duty, as far as they could, to 
arrest the tide of evil by which the institutions of the church 
were threatened. Such a course of procedure awakened un- 
kindly feelings towards them, and these feelings of hostility, 
which at first had reference to their official acts only, soon ex- 
tended to the men themselves, and then to their office ; hence 
in the course of the excitement, not only was a hatred of 
slavery openly avowed, but of Episcopacy and various other 
institutions of the church. 

While some, as before stated in the extract made, were wait- 
ing with patience the acts of the General Conference of 1844, the 
leading ones among the abolitionists were devising the organiza- 
tion of a new church, which would harmonize more perfectly 
with their views in regard to the subjects alluded to. But be- 
fore the organization of the new church, large numbers had 
withdrawn in different parts of New York and New England, 
and it was no doubt confidently expected by the leading seces- 
sionists that if a church based on anti-slavery and non-episcopal 
principles could be formed, not only the greater part of those 
who had left the Methodist Episcopal Church would unite in 
it, but that tens, if not hundreds of thousands of those who 
had not as yet withdrawn, would eventually do so. Accord- 
ingly, in 1843, a call was issued for a convention of abolitionists 
favorable to the organization of a Methodist Church that 
should be free from slavery and Episcopacy. This convention 
met in the city of Utica, 1ST. Y. on the 31st day of May, 1843, 
and after some days' deliberation they succeeded in organizing 
the Methodist Wesleyan Church in the United States. The 
members who composed this convention were not all ministers 
or members of the Methodist Episcopal Church, nor had they 



104 



EPISCOPAL METHODISM. 



all been such. Large numbers were in attendance from the 
Eeformed Methodist, the Methodist Protestant, and Independ- 
ent Methodist Churches; these all united together, and the re- 
sult was the formation of six annual conferences, with about 
three hundred preachers (mostly local) and a reported member- 
ship of about six thousand. 

Candor requires us to state that however promising the 
affairs of this church might have been at the time of its organ- 
ization, it has not succeeded according to the hopes and ex- 
pectations of its friends and adherents, in gaining a very large 
membership ; indeed so far as we can learn by information, and 
our own observation, this branch of the Methodist Church, 
especially in the east and north, is rapidly on the decline. 
This is to be attributed mainly, perhaps, to the decease or de- 
fection of some of the most prominent ministers who headed 
the secession movement. Orange Scott, of whose piety and 
sincerity we cannot reasonably doubt, after having fought man- 
fully for the Wesley an Church, and who, in fact, was the lead- 
ing spirit among them, has been called to the spirit world. 
Mr. Sunderland has not only ceased to be a minister, but has 
become a complete visionary and an abettor and agent of the 
" Spiritual Knockings !" Mr. Horton has recently returned to 
the church he left, and so with some other choice spirits, who, 
having taken a false step, have magnanimity enough to ac- 
knowledge and retrace the same. Mr. King and others 
having tried the new ship awhile and found it not suitable for 
their accommodation, have long since left it, and sought for 
better accommodations somewhere else. 

This secession, however, and the state of the public mind at 
the North, was not without its influence on the composi- 
tion and action of the next General Conference of the Meth- 
odist Episcopal Church. The Northern preachers and members 
had reason to fear that unless something was at least attempted 
on the part of the supreme council of the church to free the 
latter from the slave power and influence, the church at the 



THE GENERAL CONFERENCE OF 1844. 



105 



North would be rent into fragments. Such was the state of 
things when the time for the next session of that body had 
arrived. 

SECTION X. 

The General Conference of 1844, assembled in the city of 
New York. The bishops present were Soule, Hedding, Waugh, 
Morris, and Andrew. Bishop Roberts — the senior bishop of 
the church since the death of Bishop M'Kendree — had, since 
the last session, been called to his reward. He died at his 
residence in Lawrence County, Indiana, in the 66th year of his 
age, and the forty- second of his ministry, on the 26th of March, 
1843. The continued extension of the work and the decease 
of Bishop Roberts, made it necessary to elect two additional 
bishops, and the choice fell on Rev. Leonidas L. Hamline and 
Rev. Edmund S. Janes. 

This conference, in some respects, was the most important, 
so far as the results of its acts are concerned, of any conference 
which had ever been held since the one which organized the 
church in 1784. The reader will bear in mind the state of 
public feeling in the North in relation to the subject of slavery in 
the church, and that under this state of feeling the conference 
had assembled from all parts of the country to legislate on the 
affairs of the church. 

At an early period in the session, it became apparent that 
there would be a conflict not only between the ultra-pro- 
slaveryism of the South, and the ultra-abolitionism of the 
North, but between the former and the conservative portion of 
the delegates from the northern, middle, and western portions 
of the church. 

After a few days of the session had passed away, an appeal 
was presented by the Rev. Francis Harding, formerly a member 
of the Baltimore Annual Conference, who had a short time 
previously been located without his consent, in consequence of 



106 



EPISCOPAL METHODISM. 



his connection with slavery. Mr. Harding was a young man 
who had been admitted to the travelling ministry but a few 
years before, and after being thus admitted, contracted mar- 
riage with a slaveholding lady, by which he became the nominal, 
if not the actual owner of slaves. The Baltimore Conference, 
although situated in slaveholding territory, had never favored 
the holding of slaves by travelling preachers, but had occupied a 
conservative position in relation to the slaveholding principles 
and practices in the more southern portion of the work, and 
the ultraism of the North. They accordingly required Mr. 
Harding, as a condition of retaining his membership among 
them, to emancipate his slaves according to the laws of the 
state of Maryland, which he refusing to do, was deprived of 
his membership in the annual conference. To this action of 
the conference, he demurred ; hence his appeal. When the case 
came before the General Conference for a re-hearing, it was 
evident that there existed much excitement on the subject, both 
among the Northern and Southern preachers. A storm began 
to gather, the Northern delegates, almost to a man, were for 
dismissing the appeal : the Southern delegates, just as unani- 
mously and decidedly, were in favor of sustaining the appeal, 
and reinstating the appellant. After a lengthy and warm debate 
on the subject, the moment for decision arrived ; a deathlike 
stillness pervaded the assembly, as each delegate's name was 
called, and he answered yea or nay. After counting the votes, 
it was found that there was a large majority in favor of dis- 
missing the appeal, and the action of the Baltimore Conference 
was sustained. This, however, was but the " beginning of the 
end for while this cause was pending, it came to the knowl- 
edge of some of the Northern delegates, that Bishop Andrew, 
then present and presiding alternately with the other bishops 
over the deliberations of the conference, had recently come 
into the possession of slaves in a manner similarly to Mr. Hard- 
ing — by marriage. Upon being interrogated on the subject, 
the bishop candidly acknowledged all the facts in the case. 



THE CASK OF BISHOP ANDREW. 



107 



Whereupon, the subject was brought formally before the body 
for adjudication. After an exceedingly stormy and protracted 
debate, the General Conference passed a resolution, the sub- 
stance of which was, that it was the sense of the conference, 
that Bishop Andrew should desist from exercising the functions 
of the episcopacy, until such time as he had released himself 
from the embarrassment arising from his connection with sla- 
very. Against this action of the conference, the Southern : 
delegation entered a warm protest, which had been drawn up 
by Dr. Bascom of Kentucky. It was signed by fifty-three 
members from the Southern States, and by seven from the 
Middle States, in behalf of thirteen annual conferences. In 
this lengthy document they protested against the acts of the 
majority in the case of Bishop Andrew : 1st. As being extra 
judicial ; as being both without law, and contrary to law, and 
2d. As being subversive of the union and stability of the 
church, because it involved a departure from the compromise 
law of the church in relation to slavery, and asserting in the 
plainest terms, that if the compromise law were repealed, or 
allowed to remaiu a dead letter, the South could not submit, 
and the division of the church was absolutely necessary. 

To this protest, Doctors Durbin, Peck, and Elliott, presented 
a lengthy reply, which was read to the conference, and ordered 
to be spread on the Journal, by a vote of 116 yeas to 16 nays. 
The reply, in forcible terms, reviews the action taken on Bishop 
Andrew's case, and denies most emphatically that any law of 
the church has been violated, or that any injustice has been 
done to the bishop or to the Southern portion of the church. 
In the reply, they quote the law on the subject, which reads as 
follows : " When any travelling preacher becomes an owner of 
a slave or slaves by any means, he shall forfeit his ministerial 
character in our church, unless he execute, if it be practicable, 
a legal emancipation of such slaves, conformably to the laws 
of the state in which he lives." This law, it was alleged, 
covered the case of Bishop Andrew, and aside from this law, 
9 



108 



EPISCOPAL METHODISM. 



it was claimed as an admitted fact, that he was elected to the 
episcopacy in preference to more gifted ministers, because of 
his not being a slaveholder, and that being elected under such 
circumstances and with the expectation of his remaining free 
from all connection with that evil, he had no right to embarrass 
his administration by voluntarily connecting himself with sla- 
very as an owner by marriage, or in any other manner. 

The reply failed to convince the minority of the propriety of 
the proceedings in the above case. Indeed, before the reply 
had been read, a division of the church had been determined 
upon by the Southern delegation, and there appeared no dispo- 
sition on their part to prevent the threatened disruption, unless 
Bishop Andrew was unconditionally reinstated in his office. 
The majority could not agree to this, and as division or separa- 
tion was by both parties now deemed inevitable, it was thought 
best, that if they must part, it should be done in peace. Ac- 
cordingly, a plan of separation was agreed upon, the substance 
of which was, that Conferences and Societies on, or near the 
line separating the slaveholding from the non-slaveholding 
states, might elect to which portion of the church they would 
adhere, and that when such election was formally made, they 
should be considered as an integral portion of that church to 
which they adhered, and that the other church should not in 
any manner interfere with such Conferences or Societies after 
such election had been determined, neither should either portion 
invade the territory of the other, by appointing preachers to 
labor therein. 

It was also stipulated and agreed, that the funds of the 
church, consisting principally of the Book Concerns and Char- 
tered Fund, should be divided between the two bodies, according 
to the number of preachers in each ; Provided the several 
annual conferences by a constitutional majority of three fourths 
of all the members should concur in removing the sixth re- 
strictive rule, which declares that the General Conference 
" shall not appropriate the produce of the Book Concern nor 



CONVENTION OF SOUTHERN MINISTERS. 109 



of the Chartered Fund to any purpose, other than for the bene- 
fit of the travelling, supernumerary, superannuated, and worn- 
out preachers ; their wives, widows, and children." 

Having adopted the above articles of agreement, and re- 
quested the bishops to lay the same before the annual confer- 
ences, after the completion of their business, and an arduous 
session of six weeks, the General Conference adjourned to meet 
again in the city of Pittsburgh, Pennsylvania, on May 1st, 
1848. 

After. the adjournment of the General Conference of 1844, 
a general anxiety existed in the North, East, and West, in rela- 
tion to the course which would be pursued by the Southern 
preachers generally, in regard to the separation. Hopes were 
entertained by many, that after the delegates bad gone home, and 
had coolly reflected upon the matter, they and their constituents 
would finally conclude to prevent, if possible, a final separation 
of the two portions of the church. These hopes, however, were 
doomed to disappointment. Soon after the return of the 
Southern delegates, a mode of action was announced by them 
to produce the disruption which they had so loudly threatened, 
and confidently predicted. A convention of Southern ministers 
was called by these delegates to meet in Louisville, Kentucky, 
on the 1st of May of the next year. At this convention, the 
proceedings of the Southern delegates in the General Conference 
were sanctioned, and it was decided that a separation of the 
church was not only desirable, but unavoidable, and arrange- 
ments were made for holding a General Conference of the 
Southern church in May, 1846. Accordingly, during the course 
of the year 1845, at the sessions of the several annual con- 
ferences which adhered to the Church South, delegates were 
chosen to represent them in said General Conference. When 
the time arrived for the session of the latter, and after the 
opening proceedings by Bishop Andrew, Bishop Soule, the 
senior bishop of the Methodist Episcopal Church, gave in his 
adherence to the Church South, and two additional bishops 



110 



EPISCOPAL METHODISM. 



were subsequently elected, namely, Capers and Paine. The 
separatists made no material alterations in the discipline, and 
such as were made, were rendered necessary by their local 
circumstances. Commissioners were appointed by this con- 
ference to treat with the Book Agents and others, in relation 
to the division of the church funds, and Dr. Pierce of Georgia 
was appointed a delegate to the General Conference of the 
Methodist Episcopal Church, to be held in 1848. The name 
of the new organization was declared to be " The Methodist 
Episcopal Church South and after having completed their 
business, they adjourned to meet in four years, namely, May 
1st, 1850. 

Thus we see the largest protestant body in the United States 
rent asunder from east to west, because of the pro-slavery ism 
of the one portion, and the anti-slaveryism of the other ; for 
although the action of the majority, in the cases of Mr. Harding 
and Bishop Andrew, were the immediate and apparent cause 
of separation, yet as every reader will see, the real cause lay 
back of any such action. It existed in the fixed determination 
of the South to have slaveholding ministers and bishops at all 
hazards ; and the equally fixed resolution of the North, to 
keep the episcopacy and the travelling ministry, as far as possi- 
ble, free from the accursed evil. 

After the adjournment of the General Conference of the 
Church South — as indeed since the General Conference of 
1844 — a violent controversy was carried on in all the religious 
papers of the two churches in relation to the action of the re- 
spective portions of the church. The entire connection, both 
north and south, was greatly agitated. This is especially true 
in regard to the Conferences and Societies on, or near the line 
of separation. As it was for the interests of the Church 
South, to gain as large a membership as possible, the most un- 
justifiable means were resorted to by a portion of her ministry, 
to draw off as many as possible from the Methodist Episcopal 
Church. One of the leading separatists, Wm. A. Smith, of 



THE VOTE ON SUSPENSION OF THE SIXTH RULE. Ill 

Virginia, held public meetings from place to place along the 
line, and in the grossest and most offensive manner impugned 
the motives of the majority. As might be expected, he, and 
other spirits of congenial nature, succeeded in drawing off some 
from their allegiance to the Methodist Episcopal Church, 
while the great mass of the members in the free, and many of 
those in the border slave states, retained their attachment for 
the authority and ministry of the Northern church. 

Meanwhile, the bishops of the Methodist Episcopal Church, 
in accordance with the instruction of the General Conference 
of 1844, submitted to the several annual conferences, the reso- 
lutions of the former body in relation to the proposed alteration 
or suspension of the sixth restrictive rule before alluded to, so 
as to allow a division of the funds of the church, according to 
the plan of separation adopted by the conference of 1844. 
But although the presiding bishops at these conferences gener- 
ally advised a concurrence of the latter in the recommendation 
of the General Conference, it was found when all the votes 
were counted that the constitutional majority of three fourths 
had not been obtained in favor of the measure. The whole 
number of votes given on this subject was 3,185 ; the number 
of votes in favor of the alteration was 2,135 ; against it, 1,070 ; 
thus showing a deficiency of 253 votes to constitute the required 
three fourth majority. While therefore a majority of the ministers 
were in favor of dividing the funds, yet as the constitutional 
majority had not been obtained, it became impossible for the 
agents at the North, legally to divide the same. Various were 
the causes which operated to prevent the obtaining of the 
requisite number of votes. The most of the preachers at the 
North, believed the South to have manifested a disposition to 
perpetuate the institutions of slavery, and to incorporate the 
same into the episcopacy and ministry, for the purpose of so 
perpetuating the evil. They were also aware of the ungentle- 
manly course pursued by some of the leading Southern minis- 
ters in fomenting divisions and strife along the border ; that 



112 EPISCOPAL METHODISM. 

the South had, in fact, already violated the agreement made at 
the General Conference of 1844 by the above course. But the 
chief reason which induced so many to give an adverse vote on 
the subject, was a belief that the General Conference had 
transcended its authority in consenting to a separation of the 
South from the North, and much more so, in making provision 
for the same in the plan mutually agreed upon. Others, again, 
indulged a hope that if the South were denied a share in the 
funds of the church, the Southern preachers might be induced 
to retrace their steps, and consent to remain under the juris- 
diction of the General Conference of the Methodist Episco- 
pal Church. It is proper also to remark, that many of the 
ministers who voted for the alteration, did so, not because they 
thought the South were entitled legally or morally to any 
portion of the funds of the church, or that they acknowledged 
the power of the General Conference to rend the church in 
twain, but they were anxious that the slaveholding conferences 
and ministers should form a separate connection, so as to free 
the Northern Church as much as possible from the stain of 
slavery, and if dividing the funds would induce them to do so, 
they were more than willing they should have a pro-rata share ; 
they would prefer even to give them the whole rather than 
remain in connection with them. To use the language of one 
who thus voted, they " were willing the South should go ; 
and if need be, pay them for going." 

SECTION XI. 

Thus matters remained at the opening of the General Con- 
ference of 1848 in the city of Pittsburgh, Pennsylvania. At 
this conference were present Bishops Hedding, Waugh, Morris, 
Hamline, and Janes ; Bishops Soule and Andrew having ad- 
hered to the Southern Church as before stated. Several distin- 
guished visitors were present ; and among the latter was the Rev. 



SESSION OF THE GENERAL CONFERENCE OF 1848. 113 

Dr. Dixon, the representative of the British Wesley an Conference 
in England, and Drs. Richey and Green, and Rev. John Ryer- 
son of the Canada Conference. Dr. Pierce, the delegate of the 
Church South, was also present, but the conference refused to 
recognize him in his official capacity as delegate, but cordially 
invited hirn to a seat among them as a minister of the gospel. 
Bishop Soule was also present a portion of the time, but was 
not recognized in his Episcopal capacity. On the eleventh day 
of the session Bishop Soule sent a communication to the con- 
ference, requesting that if there were any charges against him for 
his administration during the two years after the former Gen- 
eral Conference, or until his connection with the Church South, 
these charges might be investigated, he having an opportunity 
of defending himself. The following day the conference voted 
that Bishop Soule having withdrawn from the church, the 
General Conference could exercise no ecclesiastical authority 
over him. There were also present as commissioners of the 
Church South, the Rev. Drs. Green, Early, Pierce, and Rev. 
C. B. Parsons, who preferred a formal claim to a pro-rata di- 
vision of the funds of the church. This claim, as based upon 
the action of the previous General Conference, was taken into 
consideration, and while the conference by a vote of 133 to 9 
declared the plan of separation to be null and void, because 
unconstitutional, at the same time evinced a strong desire to 
divide the funds with the South, if it could be legally and con- 
stitutionally done ; but as the requisite majority in the annual 
conferences had not been obtained, it was evident to themselves 
that they had not the power so to divide it They, however, 
passed resolutions to the following effect : That the Book Agents 
in New York be authorized to ask the opinion of eminent legal 
counsel, whether they could legally and constitutionally submit 
the matter to a Board of Arbitration to be chosen by both 
parties, and if the opinion of said counsel was, that such arbi- 
tration would be legal, the agents were further authorized to 
submit such claims to such Board, and abide the decision of 



114 



EPISCOPAL METHODISM. 



the same ; or if the Southern Commissioners should commence 
a civil prosecution the agents were authorized to refer the 
whole matter to arbiters under the direction of the court before 
which the case might be brought. Thus matters remained at 
the close of the General Conference of 1848 ; and since that 
period actions have been commenced before the United States 
District Courts in New York and Pennsylvania, for a division 
of the funds of the Book Concern and Chartered Fund, but as 
yet neither claim has been decided by the Court.* 

We have thus endeavored to give the reader an impartial 
and connected account of the division of the church, and of the 
causes which led to the same ; and the intelligent and disin- 
terested will be able to judge of the policy of both branches of 
the church in relation to slavery. They will perceive that 
while the settled policy of the Northern branch is to discoun- 
tenance that evil, especially among its members, the policy of 
the South is to perpetuate both in State and Church what Mr. 
"Wesley, the founder of Methodism, pronounced to be " the sum 
of all villanies." It is true, there are still a few slaveholders 
in the Methodist Episcopal Church who reside in slaveholding 
territory, but the policy of the church in relation to such is, 
Dot to justify them in sustaining such a relation irrespective of 
circumstances, but to induce them, as soon as it can be done 
with justice to the slave, and safety to themselves, to emanci- 
pate them accordingly as the laws will admit. 

* Since the above was written, the Southern claim on the Book 
Concern has been argued before the United States District Court for 
the Southern District of New York, Judge Nelson presiding. After 
hearing the argument the court advised a settlement by arbitration, 
or some other way. The Book Agents having the power, according to 
their instructions, to make a proposal for an arbitration, did so ; but 
the Southern Commissioners would not consent to the same, unless the 
Agents would previously admit their right to a division of the funds, 
and would submit only the question — How much they were entitled 
to ? — to the decision of the Referees. To this of course the Agents 
could not submit. 



MISSIONS IN OREGON AND CALIFORNIA. 115 

Having, for the sake of connection, passed over several im- 
portant facts worthy of notice in the history of the church 
during the interim of the General Conferences of 1844-1848, 
we will now resume our narrative of events, as they transpired 
from time to time. Late in the year 1843, the Rev. George 
Gary of the Black River Conference, having been appointed 
superintendent of the Oregon mission, took his leave of his 
friends, and sailed for that distant shore for the purpose of 
" setting things in order," as connected with that part of the 
work. He arrived in Oregon in the early part of June, 1844, 
and immediately began a course of operation with the concur- 
rence of the resident missionaries for the purpose of retrenching, 
as far as practicable, the expenses of that mission. Mr. Lee, 
the former enterprising and faithful superintendent, had in the 
meantime returned to the United States, and had received at 
the New England Conference of 1844 the appointment of 
Agent for the " Oregon Institute." His health, however, soon 
declined, and on the 12th of March following he departed this 
life. Thus died the Missionary Pioneer of the Valley of the 
Columbia, in the 42d year of his age. Mr. Gary remained in 
Oregon about three years, and then returned to the United 
States, having in the meanwhile accomplished the object of his 
appointment to the entire satisfaction of the Missionary Board. 
Such was the success attending the labors of the missionaries 
of the Methodist Episcopal Church in Oregon that at the con- 
ference of 1848 an Oregon and Californian Mission Conference 
was established on the Pacific coast, and the Rev. William 
Roberts, of the New Jersey Conference, was appointed superin- 
tendent of the same. Mr. Roberts, and Rev. James H. Wilbur 
of the Black River Conference, had two years previously been 
appointed to that mission, and, with other self-denying men, 
were laboring to build up Messiah's Kingdom in that part of 
the world. The missions in Oregon and California have now 
obtained a prominent position, there being not less than 



116 



EPISCOPAL METHODISM. 



eighteen missionaries employed by the Board in these fields at 
the present time. 

In the year 1847, a mission was established in the empire 
of China by the appointment of the Rev. Judson D. Collins 
and Rev. Moses C. White, as missionaries to that foreign field ; 
and since that period the missionaries have been increased in 
number, so that there are at present five missionaries of the 
Methodist Episcopal Church in the Celestial Empire. 

In 1849 the Board of Managers resolved to establish a mis- 
sion in Germany, and the Rev. L. S. Jacoby, of the Illinois 
Conference, was appointed to the work. He was instructed to 
make the city of Bremen the centre of operations. In nineteen 
days after leaving New York he arrived in Bremen, and found 
many who were willing to receive him as the messenger of 
God. He immediately caused some Methodist tracts to be 
printed in German for gratuitous distribution. He then rented 
a large saloon capable of holding five hundred persons in 
which to celebrate public worship. He published a German 
hymn-book, and having suggested to the Board the importance 
of publishing a Methodist periodical in Bremen, he was author- 
ized so to do, the Messrs. Baker & Brother of Baltimore having 
directed the Treasurer to draw on them for the whole expense 
of press, <fec, $500. Since then, other missionaries have been 
appointed to Germany, and the success which has already at- 
tended the efforts of the Methodist Episcopal Church in this 
department of her foreign work gives assurance of being able 
to reap a plentiful harvest in that field ; while the German 
missions in the United States, commenced as before stated, 
through the labors and instrumentality of Dr. ISTast, have more 
than met the most sanguine expectations of the warmest 
friends of the enterprise, as may be judged from the fact that 
in 1850 there were in the United States nine German mission 
districts ; ninety missions or circuits ; one hundred and fifteen 
churches, or meeting-houses ; forty-five parsonages ; one hun- 
dred *fr«nteen German ministers, or preachers engaged in 



MISSION OF ST. REGIS. 



117 



the regular work ; eighty-eight local preachers and exhorters ; 
over seven thousand members, and nearly four thousand Sun- 
day-school scholars, under the care of the Methodist Episcopal 
Church, besides those under the care of the Methodist Epis- 
copal Church South. 

While the efforts of the church were thus being directed to 
foreign fields, the poor and destitute in sparse settlements of 
our own land, besides the German emigrants, were by no means 
forgotten. Many domestic missions within the last eight or 
ten years have been established within the bounds of the re- 
spective conferences, and in many instances have resulted in 
the permanent organization of large and flourishing churches. 
Neither has the " poor Indian" in his native wilds, or in the 
midst of civilization, been forgotten by the church. In differ- 
ent parts of the land are large tribes of Indians residing on re- 
served portions of land secured to them in perpetuity by the gen- 
eral or State governments. Among these tribes, missions have 
at different times been established and sustained by the liberal- 
ity of the whites. Among these tribes of Indians located on 
such reservations is the St. Regis tribe, whose lands lie in the ex- 
treme north-east corner of the State of New York, called the St. 
Regis Reservation. A village counting a thousand Indian in- 
habitants stands partly on this reservation, and partly on land 
granted by the British government to those who reside on the 
Canada side of the line. For nearly a century a Roman 
Catholic mission has existed in St. Regis, and a large church 
has long been erected for their use ; but still, although con- 
verted nominally from paganism to Christianity, they were 
sunk in ignorance, superstition, and vice. In the language of 
their priest in answer to the inquiry of a Methodist minister if 
the Indians were pious and sober — u They are very pious, but 
not very sober," was the characteristic reply. And such indeed 
was the truth ; they were very pious in the Romanist sense of 
the word, attending upon all the ordinances and sacraments of 
the Roman Church, and living a life of debauchery, drunken- 



118 



EPISCOPAL METHODISM. 



ness and crime. In the year 1847-8 Rev. Ebenezer Arnold of 
the Black River Conference, who was laboring on a contiguous 
charge, providentially was led among them, and after preach- 
ing to them for a few times the requirements and blessings of a 
pure gospel, succeeded in arresting the attention of some, and 
in prevailing upon them to come to Jesus Christ by repentance 
and faith. The result was, that a small but flourishing Society 
was formed among them, and the succeeding conference wit- 
nessed the appointment of a regular missionary among them 
in the person of the Rev. J. P. Jennings. Through the indefati- 
gable exertions of this young minister and others, especially 
through the kind concern of Bishop Janes who has had the 
charge of the Indian missions for the time being, a large and 
beautiful chapel was soon erected at an expense of over $1,500, 
being furnished with a fine-toned bell, and having a neat and 
commodious parsonage attached, with land for garden, pas- 
ture, &c, the whole costing not less than $2,000 or $2,500. 
Although the success of the missionary in the upbuilding of 
the spiritual part of the mission must necessarily be small at 
first, and gained only by slow degrees, yet sufficient encourage- 
ment has been given by the sound conversion of numbers of 
these Indians to warrant a continued effort for the special 
benefit of this degraded people. 

Missions have also, since the division of the church, been es- 
tablished in different cities and towns for the benefit of the 
French, Swedish, Danish, and Norwegian population, and the 
signs of the times clearly indicate that the Methodist Episcopal 
Church, always missionary in her character, and aggressive in 
her movements, is destined to become more emphatically a 
Missionary Church. 

Great advancement has also been made in the cause of Sun- 
day-school instruction, within the few past years. The General 
Conference, more than ever convinced of the importance of 
Sunday-schools, has wisely made provision for the increased 
wants of the young in this respect. The Sunday School Union 



THE SUNDAY SCHOOL UNION. 



119 



of the Methodist Episcopal Church was organized on the 2d 
day of April, 1827, but we are not to infer that the Methodists 
had no Sunday-schools in their church until the latter date. 
At the time of the organization of the church in 1784, the 
preachers were instructed especially to give their attention to 
the children and youth, and in 1790 the preachers were fur- 
ther required to establish Sunday-schools in, or near the place 
of worship, but it was in the year 1827 that the cause received 
a new impetus by the organization of the " Union," and in 1840 
still greater efficiency was given to the exertions of the church 
by the reorganization of the Sunday School Union of the Metho- 
dist Episcopal Church, and since the appointment of the pres- 
ent able and talented corresponding secretary, Rev. D. P. Kid- 
der, the prosperity and increase of schools, scholars, and Sunday- 
school books, is probably without a parallel in the history of 
any branch of the Church of Christ, so that at present, there is 
no doubt, that not less than five hundred thousand children 
and youth are connected with the Sunday School Union of the 
Methodist Episcopal Church. 

We have thus, kind reader, given you a brief historical ac- 
count of the rise of Methodism in Europe, and of its introduc- 
tion into America, and its progress from that time until the 
present. Further information in regard to its present state will 
be obtained in the account to be given of the institutions and 
statistics of the Methodist Episcopal Church in the latter part 
of the book. We now proceed to give an account of the intro- 
duction of Methodism into Canada ; and of its rise and progress 
in that province. 

SECTION XII. 

Methodism appears to have been introduced into the prov- 
ince of Canada in the year 1780, during the Revolutionary war 
between Great Britain and her North American colonies. A 
number of the soldiers who were sent over to Quebec at that time, 



120 



EPISCOPAL METHODISM. 



were members of Mr. Wesley's Societies in England. Among 
these pious soldiers was a commissariat officer belonging to the 
forty-fourth regiment of foot, who had been a helper or local 
preacher under Mr. Wesley, and who immediately upon his 
arrival in Quebec began to preach, as occasion offered, to the 
officers and soldiers of the garrison. Mr. Tuffey, for such was 
this gentleman's name, remained in Quebec for about three 
years, and at the close of the war was recalled to England with 
a portion of the troops. The most of his Methodist associates 
in Quebec, having with other soldiers the privilege of returning 
to England, or of being disbanded in America, chose the latter, 
and soon scattered themselves over different parts of the prov- 
ince. But as yet no Society of Methodists had been formed in 
Canada, Mr. TufFey thinking it best under all the existing cir- 
cumstances not to attempt the formation of any Society. 

After the declaration of peace between the two countries, 
the tide of emigration began to flow from the eastern shore of 
the St. Lawrence and the great lakes towards the British pos- 
sessions, and in the winter of 1788-9, a young man by the 
name of Lyon, an exhorter in the Methodist Episcopal Church 
in the United States, engaged a school in the township of 
Adolphustown, Upper Canada. He soon began to hold meet- 
ings for prayer, and exhortation, and in a short time a revival 
of religion took place, in w r hich some were converted, others 
were reclaimed, and lukewarm professors were aroused ; but no 
Societies were formed by Mr. Lyon. 

Shortly after this, an Irishman by the name of M'Carty, who 
had for some years lived in the United States, and who was a 
Whitfieldian Methodist, repaired to Canada and settled in the 
township of Earnestown. He soon began to preach written ser- 
mons according to the practice of the Church of England, but 
with such deep feeling and earnestness, that many were con- 
verted through his instrumentality. In this great work he 
was cheered and aided by numerous Methodists who had 
either belonged to Mr. Wesley's Societies in England, or to 



METHODISM INTRODUCED INTO CANADA. 121 



the Methodist Episcopal Church in the United States. The 
success of Mr. M'Carty and the Methodists who co-operated 
with him, aroused as usual the ire of some of the established 
clergy. A minister of the Church of England meeting one of 
these revivalists one day, said to him abruptly, " You are going 
to hell !" " How do you know that V* " Ah ! I am sure of 
it ; for you run out against dancing, card-playing, horse-racing, 
&c, and you'll go to hell for it." Such being the character of 
the priests, it is not to be supposed that the morals of the people 
were of any higher order, so that it was not without opposition 
that Methodism gained a foothold in Canada. 

The most active opposers of the work of God in the neigh- 
borhood where Mr. M'Carty preached, were the sheriff of the 
county, a captain of militia, and an engineer, who employed 
their power and authority in abusing and maltreating the 
Methodists. On a certain Sunday while Mr. M'Carty was 
preaching in a private house, four men armed with muskets 
came to arrest him. On the solemn promise of the gentleman 
of the house that the prisoner would make his appearance the 
next day before the sheriff in Kingston, the men left him and 
returned. The next day he repaired to Kingston, and although 
the sheriff at first refused to take charge of him, he was the 
same day thrown into prison, but released for a certain time on 
bail. When the time for which he had been bailed expired, 
he again repaired to Kingston to receive his destiny, where by 
the orders of the chief engineer, he was put on board of a boat 
manned by four French Canadians, who were directed to leave 
him on an uninhabited island in the St. Lawrence. The boat's 
crew attempted to comply with their directions, but through 
the resistance of Mr. M'Carty, they were obliged to land him 
on the main shore, from whence he returned to his family. 
While thus persecuted by his enemies in Kingston, to the 
honor of the late Sir John Johnson be it recorded, that the 
latter furnished Mr. M'Carty with funds to carry on a prosecu- 
tion against these vile wretches, and a kind-hearted attorney in 



122 



EPISCOPAL METHODISM. 



Montreal offered to lend him all necessary assistance in that 
respect. But before legal redress could be obtained, Mr. 
M'Carty was suddenly and strangely missing, and has never 
been heard of from that time to the present. He might have 
been murdered, or what we should prefer believing, he may have 
been accidentally drowned beneath the green waters of the St. 
Lawrence. His chief persecutors in Kingston soon ended their 
career also, the engineer and sheriff both having died in a few 
weeks afterward, while the militia captain subsequently wrote a 
confession of his crime, in which he stated that he had wrong- 
fully persecuted an innocent man, and presented it to the judge 
of the court. He afterward became insane, and continued so 
until his death. 

Two years passed away after the arrival of Mr. Lyon before 
any steps were taken to secure the services of a Methodist 
preacher from the States. At length in 1790 a message was 
sent to the conference of the Methodist Episcopal Church as- 
sembled in New York, for a missionary to be appointed for 
Canada, and the Rev. William Losee was accordingly despatch- 
ed to the aid of those few sheep. He repaired to the scene of 
the revival before alluded to, and succeeded almost imme- 
diately in forming Societies in different townships with a mem- 
bership of about two hundred persons, who attached them- 
selves to the Methodist Episcopal Church. He also formed a 
circuit extending from Kingston to the head of the Bay of 
Quinte, embracing the townships of Earnestown, Fredericks- 
burgh, and Adolphustown. The circuit was called Cataraqui 
Circuit. In 1792 the Rev. Darius Dunham was appointed to 
this circuit, and Mr. Losee proceeding down the St. Lawrence 
formed another circuit which was called the Oswegotchie, 
which at the next conference reported a membership of ninety 
persons. In 1794 the Rev. James Coleman and Rev. Elijah 
Woolsey were appointed by the New York Conference to Can- 
ada. The next year 1795, Rev. Sylvanus Keeler was appoint- 
ed to the same field, and in 1796 Revs. Coate and H. C. 



THE MISSION OF DR. BANGS. 



123 



Wooster were also appointed preachers to the Canadian breth- 
ren, and thus the cause of Methodism began gradually to ex- 
tend itself over the Upper Province, so that in the year 1800 
there were four large circuits with a membership of eleven 
hundred and fifty embraced in a presiding elder's district, and 
attached to the New York Conference. 

In the year 1802, Montreal was visited by the Rev. Joseph 
Sawyer. He found a few persons in that place, who had be- 
longed to the Methodist Society in the city of New York before 
the revolutionary war. By these he was cordially received 
and assisted in procuring a school-room for preaching. A Mr. 
and Mrs. McGinnis were among the first who attached them- 
selves to the Society in Montreal, and who remained faithful 
in the cause of Christ and of Methodism during: all its vicissi- 
tudes in that place, until they joined the church triumphant. 
In 1803, Revs. Samuel Merwin, Elijah Chichester, and Laban 
Clark, were sent as missionaries to Lower Canada ; and Mon- 
treal, St. Johns, and Sorel, are found included ameng the sta- 
tions of the New York Conference. Mr. Merwin went to 
Quebec, where he stayed only about six weeks without being 
successful in organizing a Society, and he returned to Mon- 
treal, where he remained during the rest of the year, and 
was succeeded the next year, 1804, by the late Dr. Martin 
Ruter. 

This same year also, the Rev. Nathan (now Doctor) Bangs 
was sent as a missionary to a new settlement on the river 
Thames in Upper Canada, and that the reader may know 
something about the hardships endured by these pioneers in 
the early days of Canadian Methodism, we will take the liberty 
of presenting the account Dr. Bangs gives of his introduction 
to his new field of labor, as found in his History of the Metho- 
dist Episcopal Church. Having requested the appointment 
of missionary to that place, and having obtained the same 
from Bishop Asbury, he "left the city of New York in the 

latter part of the month of June, went into Upper Canada by 
10 



124 



EPISCOPAL METHODISM. 



way of Kingston, thence up the country along the north-western 
shore of Lake Ontario to the Long Point Circuit, and thence on 
through Oxford to the town of Delaware on the river Thames. 
Here he lodged for the night in the last log hut in the settle- 
ment, and the next morning as clay began to dawn, he arose 
and took his departure, and after travelling through a wilder- 
ness of forty-five miles, guided only by marked trees, he arrived 
at a solitary log hut about sunset, weary, hungry, and thirsty, 
where he was entertained with the best the house could afford, 
which was some Indian-pudding and milk for supper, and a 
bundle of straw for his bed. The next day about twelve 
o'clock he arrived at an Indian village, on the north bank of the 
Thames, the inhabitants of which were under the instructions 
of two Moravian missionaries. While there, the Indians were 
called together for worship, which was performed in a very 
simple manner by reading a short discourse, and singing a few 
verses of a hymn. The missionaries and the Indians treated 
him with great respect and affection, and seemed to rejoice in 
the prospect of having the gospel preached to the white settle- 
ments on the banks of the river below. 

" About three o'clock p.m., he arrived at the first house in 
the settlement, where the following conversation took place 
between the missionary and a man whom he saw in the yard 
before the house. After the introductory salutation, the mis- 
sionary inquired, 1 Do you want the gospel preached here?' 
After some deliberation it was answered, ' Yes, that we do. 
Do you preach the gospel V ' That is my occupation. 9 
* Alight from your horse, then, and come in, will you V 6 1 
have come a great distance to preach the gospel to the people 
here, and it is now Saturday afternoon, to-morrow is the Sab- 
bath, and I must have a house to preach in before I get off 
from my horse.' After a few moments of consideration he 
replied, ' 1 have a house for you to preach in, provender for 
your horse, and food and lodging for yourself ; and you shall 
be welcome to them all if you will dismount and come in.' 



PREACHING IN A NEW SETTLEMENT. 



125 



Thanking him for his kind offer, the missionary dismounted 
and entered the hospitable mansion in the name of the Lord, 
saying, Peace be to this house, A young man mounted his 
horse and rode ten miles down the river, inviting the people 
to attend meeting at that house at ten o'clock a.m. of the 
next morning. 

"At the time appointed the house was filled. When the 
missionary rose up, he told the people that whenever a stranger 
makes his appearance in a place the people are generally 
anxious to know who he is, whence he came, where he is going, 
and what his errand is among them. 4 In these things,' said 
he, 4 I will satisfy you in a few words.' He then gave them a 
short account of his birth and education, of his conversion and 
call to the ministry, and the motives which induced him to 
come among them, and concluded in the following manner : 
4 1 am a Methodist preacher, and my manner of worship is to 
stand up and sing, and kneel in prayer ; then I stand up and 
take a text, and preach while the people sit on their seats. 
As many of you as see fit to join me in this method you can 
do so; but if not you can choose your own method.' When 
he gave out his hymn they all arose, every man, woman, and 
child. When he kneeled in prayer they all, without exception, 
kneeled down. They then took their seats and he stood up 
and gave out his text, 4 Repent ye therefore and be converted, 
&c.,' and he preached, as he thinks, with the Holy Ghost sent 
down from heaven. Having concluded his discourse, he ex- 
plained to his audience his manner of preaching by itinerating 
through the country, his doctrine, and how supported, &c. He 
then said, 4 All you who wish to hear any more such preaching 
rise up,' when every man, woman, and child stood up. He 
then told them that they might expect preaching there again 
in two weeks." 

He then sent on appointments through the settlements along 
down the river, and was everywhere received with great cordi- 
ality. He proceeded down the shore to Lake St. Clair, crossed 



126 



EPISCOPAL METHODISM. 



over to Detroit and down the shore to Lake Erie, and preached 
to people who had never heard a gospel sermon, and to 
Methodists who had not heard a sermon preached in seven 
years. Thus we see Methodism introduced into that part of 
Canada, where it has since taken deep root and prevailed ex- 
tensively. 

In the year 1806, this self-denying missionary volunteered 
his services for Quebec. After spending a few weeks in Mon- 
treal to supply them until their preacher, the Rev. Samuel 
Coate, arrived, he sailed down the river St. Lawrence and 
reached Quebec on Saturday morning. Having a few letters 
of introduction he delivered them, and after great exertions, 
succeeded in renting a room and in getting it provided with 
temporary seats during the same day, and on the morrow he 
preached to a " tolerable congregation." The inhabitants of 
the city were mostly French Catholics, English Episcopalians, 
or Scotch Presbyterians, and all manifested a deadly hostility 
to Methodism. A few pious people however — and among 
them a Scotch missionary by the name of Dick — received him 
cordially and affectionately. After laboring amidst many dis- 
couragements for a length of time, with only about a dozen of 
stated hearers, he succeeded in forming a small Society in the 
capital of British North America, since which time the Method- 
ists have not only had an organized Society in existence, but 
have become respectable both as it regards numbers and influ- 
ence, as the author of this work, in subsequent years, has had 
an opportunity of knowing by a personal residence in the 
place. 

In the year 1812, the last war between Great Britain and 
the United States commenced, and in consequence thereof the 
cause of Methodism in these provinces suffered greatly. At 
this time the work in the Canadas was divided into two dis- 
tricts, namely, the Upper and Lower Canada districts, the 
former of which was attached to the Genesee Conference recently 
formed, and the latter to the New York Conference. From 



PROCEEDINGS IN CANADA DURING- THE WAR. 127 

each of these conferences the annual supplies of preachers were 
sent to the respective portions of the work. At the session of 
the General Conference in 1812, the preachers were appointed, 
as usual, to the Upper Canada district. Before the formal 
declaration of war, some of the preachers reached their ap- 
pointments in safety, others, however, after the announcement 
was made, abandoned the design of going to Canada, and some 
of those who had already reached their circuits returned to the 
United States. The Kev. Henry Ryan, presiding elder of the 
Upper Canada district, with a few other brethren, remained at 
his post, and was, during the continuance of the war, the sole 
director and superintendent of this part of the work. He 
attended regularly all his quarterly meetings, and called the 
preachers together each year and stationed them as he judged 
best from time to time until 1815, when peace was declared to 
the joy of every pious heart. The authority and power in- 
vested in Mr. Ryan by the necessities of the case, no doubt laid 
the foundation of the many troubles and dissensions which ex- 
isted for many years subsequently, in which Mr. Ryan was a 
chief actor, and which finally led to his abandonment of the 
Methodist Episcopal Church in 1827, and the organization of 
an independent body of Methodists in Canada known by the 
name of " Ryanites." 

After the close of the war of 1812-15, intercourse between 
the people on both sides of the line was resumed. Preachers 
from the United States were again appointed to the Canadas, 
and were permitted to mingle freely with the inhabitants and 
preach wherever they could collect a congregation, and as the 
work had suffered materially during the continuance of the 
war, these preachers and the members saw the necessity of 
laboring zealously to recover what had been lost, and their 
labors were crowned with abundant success throughout different 
parts of the provinces. 

Previous to the commencement of hostilities, Bishop Asbury 
in 1811, made a short visit to Canada. He, after attending 



128 



EPISCOPAL METHODISM. 



the session of the New England Conference in Barnard, Vt., 
crossed the Green Mountains and Lake Champlain, and from 
Plattsburgh made his way through the wilderness known as the 
"Chateaugay Woods," and passing through "French Mills" 
(Fort Covington) reached the Indian village of St. Regis. He, 
from this place, crossed the St. Lawrence to Cornwall, and 
passed along up the banks of the latter river, stopping and 
preaching in different places as he went on his journey, until 
at length he arrived in Kingston, where he tarried several days 
and preached in the new chapel recently erected in that place, 
with great acceptability to the people. From Kingston he 
crossed to Sackett's Harbor, having made a flying visit to a 
colony then and since under the protection of the flag of his 
native country. It was fortunate that this visit was made at 
this time, as hostilities soon after commenced, and before the 
cessation of the same the venerable bishop was called to his rest 
in heaven. 

While the war was raging, and the Societies in Canada were, 
some of them, left without ministers, the Society in Quebec 
sent a request to the Mission Committee in London to be sup- 
plied with English preachers ; accordingly, in 1814, a mission- 
ary from England was sent to them, and Quebec, in future, was 
left off from the American Minutes. For the same or a similar 
reason that an English preacher was sent to Quebec, it was 
thought best by the Wesleyan Mission Committee to send 
English preachers to other points in the provinces ; accordingly, 
Montreal, Kingston, and other prominent places were soon oc- 
cupied in part by English missionaries, while at the same time 
American preachers were duly stationed among them. This 
state of things induced jealousy and bickerings, not only be- 
tween the members in the Societies in these places who favored 
the ministrations of the one or the other, but between the 
preachers also, who, unfortunately for themselves, were required 
to occupy common ground. Complaints and remonstrances to 
the Wesleyan Committee on the one hand, and to the Ameri- 



BRITISH AND AMERICAN PREACHERS IN CANADA. 129 

can Conferences on the other, were made for a redress of 
grievances. But as in the large Societies, especially the one 
in Montreal, there were two distinct classes of Methodists (the 
English Wesleyan and the American Episcopal), it was not an 
easy matter to effect an adjustment of existing difficulties under 
these circumstances, as one party preferred their own country- 
men to preach the gospel to them, and the other as tenaciously 
insisted for the same reason, on having their old pastors remain 
among them. At the General Conference of the Methodist 
Episcopal Church in 1816, an affectionate letter written by the 
Wesleyan Committee was received at the hands of the Rev. 
Messrs. Black and Bennett, who were appointed delegates to 
effect an adjustment of difficulties. In this letter a request 
was made that the Methodist Episcopal Church should with- 
draw her preachers from those places occupied in whole or in 
part by the English missionaries. The General Conference, 
however, could not see the way clear to relinquish ground 
which had been so long occupied by them, and wrote an 
answer to the committee, in which they respectfully state that 
they could not consistently give up any part of the Societies or 
chapels in the Canadas to the superintendence of the British 
connection. The result of this refusal was that those Societies 
circumstanced as above described were supplied with both 
British and American preachers for a number of years. This 
was particularly the case with Montreal. At the succeeding 
General Conference of 1820, numerous memorials and petitions 
were presented from several circuits in Upper Canada, protest- 
ing against the occupancy of the ground by the British mission- 
aries, and praying for the supply of preachers from the United 
States. The conference passed a resolution to the effect that 
the bishops still continue to exercise their Episcopal charge 
over the Societies in the Canadas, all except Quebec. 

At this conference also, was received another address from 
the General Secretaries of the Missionary Society in London, 
in which they respectfully express their regret that any mis- 



130 



EPISCOPAL METHODISM. 



understanding had taken place between the two bodies in rela- 
tion to the above matter, and also state that it never was the 
design of the committee to have their missionaries interfere 
with those preachers sent by the American Conferences. The 
committee, in connection with the above, sent a copy of the 
instructions given to each of their missionaries in relation to 
their acts when brought in contact with the American preach- 
ers. This document was sufficiently explicit to convince the 
General Conference that, however any of the missionaries or 
preachers had erred in judgment, the designs of the committee 
and of the British Conference were of the most friendly and 
pacific character, and in order that all cause for future misun- 
derstanding might be removed, the Kev. John Emory was ap- 
pointed by the General Conference as a delegate to attend the 
ensuing session of the English Conference, with full powers to 
negotiate a settlement of all existing difficulties. In accordance 
with his instructions, Mr. Emory sailed immediately for Eng- 
land, and attended the session of the latter body, held in Liver- 
pool in August, 1820. He was received with great respect and 
cordiality by his English brethren, and after due consultation, 
and on the recommendation of Mr. Emory, it was resolved that 
all the Societies and chapels in Upper Canada should be given 
up to the exclusive charge of the American preachers, and that 
all the Societies and chapels in Lower Canada should be re- 
signed to the care of the British missionaries. For the purpose 
of carrying out the provisions of this plan, three ministers or 
preachers from each conference were appointed to meet when 
and where convenient, and make the necessary transfers, &c. 
The settlement of these difficulties in the above manner gave 
very general satisfaction to both preachers and people in the 
Canadas, and has been productive of great, and we trust, per- 
manent good, while it affords an evidence of the Christian 
desire of both connections to maintain peace and unity between 
the two great bodies of Methodists. 

The number of travelling and local preachers in the Upper 



INDEPENDENCE OF CANADA CONFERENCE. 



131 



Province having become considerable, a strong desire began to 
be expressed on the part of many, that a separate Canada Con- 
ference should be organized, with authority to elect a bishop 
of their own, who should reside among them, and superintend 
their affairs. A petition to this effect was presented to the 
General Conference of 1824, and the conference so far granted 
the prayers of the petitioners, as to erect a separate conference 
for Canada, but retaining the same under the supervision of 
the bishops of the Methodist Episcopal Church. This dispo- 
sition of the case was not, however, satisfactory to all, and es- 
pecially to Mr. Ryan, before alluded to, who speedily began 
the work of fomenting divisions and discord among the preach- 
ers, and especially among the local preachers in the Canadian 
department of the work. Through his agency, a convention 
of local preachers was called, a conference organized, and a 
plan of future operations adopted. On the assembling of the 
conference, however, in Hallowell, U. C, peace was measura- 
bly restored for the time being, through the instrumentality 
of Bishops George and Hedding, who pledged themselves to 
sanction measures in the future for the organization of an In- 
dependent Canada Conference. 

Accordingly, in 1828, the matter having again come before 
the General Conference at its Quadrennial Session in Pitts- 
burgh, resolutions were adopted dissolving the compact exist- 
ing between the Canada Annual Conference, and the Method- 
ist Episcopal Church in the United States, and authorizing the 
bishops to ordain a superintendent or bishop for the Canada 
Conference, whenever elected by the latter. At the next ses- 
sion of the Canada Conference, held the same year in Earnes- 
town, U. C, the proceedings of the General Conference in re- 
spect to the separation having been read and explained, it was 
resolved that the Canada Conference of the Methodist Episco- 
pal Church u do now organize itself into an independent Meth- 
odist Episcopal Church in Canada." The separation was thus 
rendered complete ; so much so, that as soon as the resolution 



132 



EPISCOPAL METHODISM. 



passed, the presiding bishop rose, and declared that he no longer 
had any jurisdiction over them, and that they must elect a presi- 
dent before they could proceed to farther business ; accordingly, the 
Rev. William Case was elected General Superintendent pro tern. 

The Canada Conference, although claiming to be a Method- 
ist Episcopal Church, did not succeed in electing a permanent 
superintendent or bishop in the interim of the sessions of the 
General Conference of 1828-1832, so that at the latter period 
resolutions were passed, allowing the bishops of the Methodist 
Episcopal Church in the United States to ordain any such su- 
perintendent within the ensuing four years, should one be 
elected, but for reasons which will hereafter be apparent, no 
such officer was ever elected. 

The province of Canada being subject to the British crown, 
a jealousy had long existed on the part of its statesmen in re- 
lation to the institutions of the United States. This jealousy 
ripened into hatred during the war of 1812-15, and although 
at the close of the same actual hostilities ceased, feelings of an- 
imosity still remained. This rendered the situation of the 
American preachers an unpleasant one, and led, as we have 
just stated, to the final separation of the Canada Conference 
from the parent body. A desire to be identified with what- 
ever is British in its nature and origin, led the members of the 
Canada Conference to seek a union with their brethren in the 
English Conference. Such a union was formed in 1833, the 
Canada Conference changing its title of Methodist Episcopal 
Church, to that of the Wesleyan Methodist Church in Canada. 
In changing their title, they also changed their church polity 
in several respects, and in forming the union with the British 
Conference, they consented to receive their president annually 
from the latter body. 

Although this union gave satisfaction to the majority of the 
travelling preachers and members of the Methodist Church in 
Canada, it produced much uneasiness and dissatisfaction in the 
breasts of many who were ardently attached to the usages and 



PROCEEDINGS OF THE EPISCOPAL METHODISTS. 133 

ecclesiastical government of the Methodist Episcopal Church. 
While proposals for a union were being made, several conven- 
tions were held, in which it was resolved, on the part of those 
dissatisfied with the contemplated arrangements, not to consent 
to the union, if it should be effected. The most prominent 
opposer of the union was the Rev. Joseph Gatchel, a super- 
annuated member of the Canada Conference, who, with nu- 
merous local preachers and members, resolved to adhere as far 
as possible to the discipline and polity of the Methodist Epis- 
copal Church. Accordingly, in June, 1834, or about eight 
months after the union, Mr. Gatchel, who refused to consent 
to it, and retained his name of Methodist Episcopal minister 
called an annual conference, to be held in Young Street. In 
answer to the call, several located and local preachers met to- 
gether, but no member of the Wesleyan Conference obeyed 
the summons to attend. Mr. Gatchel, claiming that the main 
body had seceded from the Methodist Episcopal Church, and 
that he only constituted the Conference of the Methodist Epis- 
copal Church in Canada, proceeded in due form to re-admit 
several located preachers, and receive other preachers on trial. 
The time and place of the next annual conference were fixed 
upon, and a special General Conference was appointed to meet 
in Belville, Feb. 12, 1835, for the purpose of electing a Gene- 
ral Superintendent, pro tempore. At the General Conference 
thus appointed, Rev. John Reynolds was elected to this office, 
and at a subsequent General Conference, held in June of the 
same year, he was elected a bishop, and ordained by the elders 
present. Since the above period, the Methodist Episcopal 
Church in Canada has gained many adherents and members, 
so that at the present time it may be said to be in a flourishing 
state, having a large number of chapels and Societies embraced 
in several presiding elders' districts, and two annual conferences. 

In the meanwhile, the Wesleyan Methodist Conference in 
Canada, while repudiating the action of the " Episcopals," pro- 
ceeded, according to the plan of union, in holding her annual 



134 



EPISCOPAL METHODISM. 



conferences, and administering her discipline, for several years, 
until at length dissatisfaction arose on the part of the British 
Conference, in relation to some of the acts of the Canadian 
brethren, and the action of the Canada Conference in relation 
thereto, which led to a disruption between the two bodies. In 
consequence of this disruption the British Conference included 
the territory in the upper province within her field of mission- 
ary operations, and appointed preachers to the most important 
places in Canada. This state of things could not long continue 
without producing the most unpleasant and sometimes violent 
altercations between the adherents of the one or the other con- 
ference, so that with the Canadian Wesleyans, the British 
Wesleyans, the Methodist Episcopalians, and the remains of 
the " Ryanite" secession, all in operation at one and the same 
time, all presenting conflicting claims, all having friends and 
supporters, and each branch having its bitter foes, a long-con- 
tinued scene of turmoil, contention, and strife, characterized the 
proceedings of our Methodist brethren in Canada, which state 
of things they no doubt all deplored, but had no remedy to 
heal the wounds thus made. After enduring this state of 
things for some time, overtures were made by the Canada 
Wesleyan Conference to the British Wesleyan Conference, for 
a cessation of ecclesiastical hostilities, and the re-union of the 
two bodies, and in 1847 an amicable arrangement was effected 
in London, through the instrumentality of Messrs. Ryerson and 
Green, on the part of the Canadian, and a Committee of the 
British Conference. This arrangement re-united the two 
branches, and since the period referred to, the Canadian Con- 
ference has been presided over by a president annually ap- 
pointed by the English body. There are about two hundred 
ministers at present employed in Canada West by the Canada 
Conference and the Missionary Committee of London, besides 
twenty in the Eastern Canada district. The Episcopal Method- 
ists have also about an hundred ministers and preachers em- 
ployed in different sections of the province. 



BOOK II. 
DOCTRINES OF METHODISM. 



AETIOLES OF EELIGIOK 

INTRODUCTION 

The doctrines of the Methodist Episcopal Church are prin- 
cipally embraced in the Twenty-five Articles of Religion, 
found in the Book of Discipline. These Articles are nearly 
the same with those of the Church of England, and the Prot- 
estant Episcopal Church in the United States. The principal 
difference between the Articles of the two latter Churches, and 
those of the Methodist Episcopal Church, consists partly in the 
number ; that of the Church of England being thirty-nine, and 
of the latter, as above stated, twenty-five ; and also in the 
omission of a few phrases attached to some of the English 
Articles, with the addition of one in relation to the Rulers of 
the United States of America. 

The Articles of Religion of the Church of England were 
originally drawn up in the reign of Edward the VI. in the year 
1552. They at first consisted of forty-two, but in the reign of 
Queen Elizabeth, were reduced to the present number of thirty- 
nine. 

When the Rev. John Wesley set apart Dr. Coke to the 
office of Superintendent of the Societies in America, and in- 
structed him to organize said Societies into an independent 
Church, he prepared a prayer-book, or Sunday Service, for the 



136 



EPISCOPAL METHODISM. 



use of the infant church, in which prayer-book the Articles of 
Religion were contained as now found, excepting the one re- 
lating to rulers, which was framed at the organization of the 
church in 1784, and shortly after was printed in the form of 
Discipline ; since which time no change of any importance 
has been made in any of the articles referred to. 

We have stated, in substance, that these articles embrace 
the most of the doctrines of the Methodist Episcopal Church ; 
we do not say that all the doctrines of Methodism are clearly 
set forth in the same ; or if all are alluded to, it is only by 
implication that certain tenets may be inferred ; as, for in- 
stance — while the doctrine of entire sanctification may be in- 
ferred from some of the articles, it is in none of them clearly 
stated, or plainly taught. Hence, the Articles, while they em- 
body the great fundamental doctrines of the Church, are not, 
in themselves, a complete body of divinity. Still, what is not 
clearly stated or taught in the same, is stated and taught in 
the other standard writings of the Church, such as Wesley's 
Sermons, and Watson's Institutes. 

Objections have been frequently raised against the adoption 
of articles of faith, as though what is acknowledged to be 
merely human, must necessarily be unscriptural ; and the cry 
of " man made creeds," has resounded from shore to shore, and 
from continent to continent. But why all this opposition to a 
mere statement of the doctrines of the Church, as embraced in 
articles of faith ? Is a merely human opinion in relation to 
the doctrines of the Bible, any the less human because it is not 
embodied in an Article of religion ? Is an unwritten system 
of belief any the more scriptural because it is taught by the 
tongue, instead of being taught by the pen ? And are the 
multifarious and contradictory statements of the " no creed" 
men, in relation to their own doctrines, to be embraced in 
preference to those which are candidly written, and published 
for the information of all who choose to read and judge for 
themselves ? When a body of Christians are willing to give a 



REASONS FOR A WRITTEN CREED. 



137 



candid, written statement of their religious opinions to the 
world, so that these opinions may be compared with the letter 
of Scripture, and be judged of accordingly, if not an evidence 
of the correctness of their faith, is at least a proof of their sin- 
cerity in maintaining these opinions ; while on the other hand, 
if a body of professed Christians are unwilling to submit their 
opinions to the public scrutiny, and as an excuse for so refus- 
ing, pretend to hold in great abhorrence those who do, the 
reader may rest assured that there is something wrong about 
the faith of such professed Christians, which renders them un- 
willing to bring their opinions to the test of sound criticism. 
While, therefore, some professed Christians choose to dwell in 
darkness, and keep others in darkness, the design of the Meth- 
odist Episcopal Church is to let her light shine, " that others, 
seeing her" faith and " good works, may be led to glorify their 
Father in heaven." Hence the design of embodying in a con- 
densed form the more important doctrines of the Bible, is not 
for the purpose of making a creed, but of stating a creed al- 
ready made, by the great Head of the Church ; not for the 
purpose of leading men astray by giving them an opportunity 
of knowing and judging of our opinions, but to prevent their 
being led astray by those who dare not honestly state in writ- 
ing what are their true sentiments. Besides, a creed may ex- 
ist as really in an unwritten as in a written form. The Con- 
stitution of England is unwritten, but it is none the less a Con- 
stitution ; the Constitution of the United States is a written 
instrument, and if it is preferable to the former, it is because it 
is more definite, more easily understood, its positions more 
clearly defined, and the rights of the people more fully secured. 
In like manner, a creed may exist without being written, but 
wants that definiteness, that clearness, that correctness, belong- 
ing to the creed which is plainly written, and is confided to 
the safe keeping of each member of the Church, as a guaran- 
tee against false doctrine, and heterodox opinions. Hence, the 
only valid objection which can be raised against the existence 



138 



EPISCOPAL METHODISM. 



of written articles of religion in the Methodist Episcopal 
Church, is not that there are such articles in existence, but 
that they do not express all that the Church believes ; not 
that there are too many, but too few. While, therefore, we 
claim that the Articles alluded to embrace all that is funda- 
mental to Christianity, we freely admit that there are points 
of doctrine believed by the Methodist Church, which are not 
as fully stated in these Articles, as they are in our standard 
theological works. Our object, therefore, will be, to state the 
doctrines taught in the Twenty-five Articles, and then speak 
of the other prominent doctrines which are not embraced in 
the same, but are believed in, and taught by the Church. 

ARTICLE I. 

OF FAITH IN THE HOLY TRINITY. 

" There is but only one living and true God, everlasting, without 
body or parts, of infinite power, wisdom and goodness : the maker and 
preserver of all things visible and invisible. And in unity of this 
Godhead there are three persons, of one substance, power, and eternity : 
— the Father, the Son, and the Holy Ghost." 

The doctrine embraced in this Article is fundamental, and 
lies at the foundation of the Christian religion, and teaches the 
following cardinal truths : 1st. The existence of God. 2d. The 
Unity of God. 3d. The eternity of God. 4th. The incorpo- 
riety of God. 5th. The infinite power of God. 6th. The 
infinite wisdom of God. 7th. The infinite goodness of God. 
8th. The creative and preservative acts of God : and lastly, 
The Trinity in the Unity of the Godhead. It will not be 
necessary to enlarge on each of these points, we will allude to 
but two, — the Incorporeity of God, and the Trinity in Unity. 

1. The declaration that God exists "without body or parts" 
has been objected to by some modern fanatics, who seize on 



THE DOCTRINE OF THE TRINITY. 



139 



certain figurative passages of Scripture, wherein God is spoken 
of as being possessed of hands, eyes, ears, &c., and argue from 
the same that God possesses both body and parts. This in- 
consistent and blasphemous doctrine was also taught by an an- 
cient sect of heretics called Antithropomorphites, while it re- 
mained for the Mormonites of these " latter days," to assert in 
the most positive terms, that God has both " body, parts, and 
passions." This idea, however, is opposed to the infinity of 
God, who, if possessed of body and parts, must have them in 
possession as finite parts, or as infinite parts of the great whole. 
If these parts are fiuite, the aggregate cannot make an infinite 
being any more than two and two can form an infinite num- 
ber ; hence God must necessarily be a finite being, which is 
contrary to reason and Scripture ; but if each of these parts is 
infinite in itself, then every part must be equal to the whole, 
for the whole cannot be more than infinite ; hence, we arrive 
at the contradictory and absurd conclusion of a plurality of in- 
finites, or in other words, of a plurality of supreme gods ! exist- 
ing in the one living and true God ! Besides, it is positively 
declared that " God is a spirit," which declaration stands dia- 
metrically opposed to the doctrine under consideration, for if the 
meaning of the Saviour in that declaration was merely that God 
is partly spirit and partly matter, he would have clearly stated 
the fact by saying u there is a spirit in God," and not as above 
quoted, declare that " God is a spirit" 

2. The doctrine of the Trinity in Unity has also been ob- 
jected to by ancient as well as modern heretics, who, because 
they cannot bring their unassisted reason to comprehend the 
mode or manner of the divine existence, rashly reject the scrip- 
tural evidence of such existence as based upon the fact of there be- 
ing " three persons in one God, — Father, Son, and Holy Ghost." 
" We cannot," say the objectors, " comprehend how there can 
exist three persons in the Godhead, each of these persons 
being distinct and yet forming -but one being." Now a mere 
want of comprehension cannot disprove the existence of any 
11 



140 



EPISCOPAL METHODISM. 



fact, however incomprehensible that fact may be to us. Let 
us illustrate ; the laws of nature and their mode of operation 
are in many respects totally incomprehensible ; but the fact of 
their existence we dare not deny, or even doubt. If we intro- 
duce a single candle into a dark room there is a light, perfect 
and complete in itself. If we add to the number of burning 
tapers, there will be a greater intensity of light produced by 
these several tapers, the light from each being perfect and com- 
plete in itself, and yet in the aggregate forming but one light. 
Now an objector might inquire with an air of triumph, "How 
can there be three distinct and separate lights and yet be but 
one ?" Our answer would be, " The fact is so : although we may 
not be able to explain the manner to your comprehension ; w 
and so in regard to the triune existence of God, the fact of 
such existence is clearly established by Scripture, but the man- 
ner of such existence may not be explained. 

We may illustrate farther by the laws governing the trans- 
mission of sound. A public speaker addresses an assemblage 
of five hundred persons. On the utterance of each syllable by 
the speaker a certain definite sound is produced, clear and dis- 
tinct in itself. This sound reaches the ear of each of the audi- 
tory as a whole and perfect sound ; so perfect and complete, 
that were there but one person in the room to listen to it, it 
could not be more complete than it now is, when heard dis- 
tinctly by five hundred different persons. Now, although there 
are seemingly whole and perfect sounds for each of these, yet 
there is but one sound produced by the speaker ; and can we 
comprehend clearly how this one sound may divide and subdi- 
vide itself apparently into five hundred or even five thousand 
distinct parts, and yet. remain but a single sound ? Again we 
say, the fact is so ; but the precise mode of its being so, may 
be beyond the comprehension of many, if not of all. Other illus- 
trations of a forcible character might be presented, but as the 
fact is purely a scriptural one, we must seek light and direction 
on this important subject from the word of God. 



THE DOCTRINE OF THE TRINITY. 



141 



3. The existence of a plurality of persons in the Godhead 
may be clearly inferred from the plural form in which the word 
* God" is used in the Bible, and that too, in the very beginning 
of the Sacred History. " In the beginning Gods created the 
heavens and the earth." As far as we know, all Hebrew schol- 
ars admit the fact, that in the original, the term which is trans- 
lated God in the singular number in our version, should be 
rendered Gods in the plural, and so in many other passages 
where the word occurs. The idea then is, that, according to the 
Hebrew idiom, a plurality of persons existing as one being, is 
clearly indicated by the language employed. " Let us make man 
in our image, after our likeness," clearly indicates the same 
thing. Nor will it be sufficient to say that God was herein 
speaking to the angels, and inviting them to assist in the work 
of creation, for, first, there is no evidence anywhere to be found 
that angels or other spirits had anything to do with the work 
of creation, as agents or otherwise. Second, the image in which 
man was made, was not the image of angels, for we learn that 
Christ became man like unto his brethren ; but still, as the 
apostle plainly declares, " he took not upon him the nature of 
angels, but the seed of Abraham ;" hence the nature of men and 
of angels is totally different and distinct, and consequently the 
image of God, and of man who was made in the image of God, 
is different from the image of angels ; and as God speaks of an 
image in the singular form, it is evident that it is not the image 
of an angel which is spoken of, or to, but the eternal God 
holding conversation with himself as a Trinity in Unity ; or to 
be more explicit, God the Father sitting in council with the 
Son and Holy Spirit in relation to the creation of man. 

This doctrine is also clearly and beautifully expressed by the 
prophet Isaiah vi. 8-10 ; as also in a parallel passage in John 
xii. 40, compared with Acts xxviii. 25, in which passages the 
existence of the Trinity is not only expressed, but expressed in 
such a manner as to leave little room for doubt of there being 
three persons, and but three in the Godhead, Our limits will 



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EPISCOPAL METHODISM. 



not allow us, however, to enlarge our comments on these passa- 
ges, and we can only refer the reader to a few more passages 
from the New Testament in support of the doctrine taught in 
this Article. 

In Matt. iii. 18, where the baptism of Christ is recorded, we 
have first the person of the Son going up from the water; 
second, the Spirit in the form of a dove descending and lighting 
upon him ; third, the voice of the Father saying, " This is my 
beloved Son ;" and in Matt, xxviii. 19, the disciples were com- 
missioned to baptize " in the name of the Father and of the Son 
and of the Holy Ghost." The reader will observe that they 
were not sent to baptize in the names of each of these persons, 
but in the name of the Father, &c, an indication that the 
"Three are one." The apostolic benediction also may be 
adduced as proof of the doctrine of the Trinity, for there would 
be but little propriety in making a distinction between the per- 
sons of the Father, the Lord Jesus Christ, and the Holy Ghost, 
if so be that a trinity persons does not exist. In 1 John v. 
*7, it is asserted, " There are three that bear record in heaven, 
the Father, the Word, and the Holy Ghost, and these three are 
one." It is true, that the genuineness of this passage has been 
disputed by some, but Mr. Wesley and other distinguished bib- 
lical critics have unhesitatingly avowed their belief in its au- 
thenticity, and if authentic, as we have no doubt it is, it but 
adds another proof in favor of the doctrine advocated. While 
then the doctrine of a trinity in unity is set forth in the first 
Article of religion, and is abundantly supported by Scripture, 
that of the divinity of Jesus Christ is set forth in the succeeding 
Article, and like the present, is also supported by the clearest 
and most substantial proof. 



THE DIVINITY OF CHRIST. 



143 



ARTICLE n. 

OF THE WORD OR SON OF GOD, "WHO WAS MADE VERY MAN. 

"The Son, who is the word of the Father, the very and eternal God, 
of one substance with the Father, took man's nature in the womb of 
the blessed virgin ; so that two whole and perfect natures, that is to 
say, the Godhead and manhood, were joined together in one person, 
never to be divided, whereof is one Christ, very God, and very man, 
who truly suffered, was crucified, dead, and buried, to reconcile his 
Father to us, and to be a sacrifice not only for original guilt, but also 
for actual sins of men." 

In this Article the deity of Christ is asserted in strong lan- 
guage, as is also the object of his sufferings and death — " to 
reconcile his Father to us," &c. In relation to the first point, 
it may be sufficient to present the basis of the Scriptural argu- 
ment in favor of the doctrine taught. That Christ is God in 
the proper use of that term, is evident from the following facts : 

1. Divine titles are given to Christ. Isaiah xl. 3, "Prepare 
ye the way of the Lord, make straight in the desert a highway 
for our God ;" compared with Matt. hi. 3, " For this is he that 
was spoken of by the prophet Esaias, saying, ' The voice of one 
crying in the wilderness, prepare ye the way of the Lord.' " 
Matt. i. 23, "And they shall call his name Emmanuel — God 
with us." John i. 1, "In the beginning was the word, and 
the word was with God, and the word was God." Isa. ix. 6, 
Christ is called the "Mighty God." 1 Tim. hi. 16, "God 
manifest in the flesh." Tit. ii. 10, " God our Saviour." 1 John 
v. 20, " The true God." Acts xx. 28, " God who purchased the 
Church with his own blood." 1 John hi. 16, "God who laid 
down his life for us." John xx. 28, " My Lord and my God." 
Rev. xix. 16, " King of kings, and Lord of Lords." These vari- 
ous titles ascribed to Christ, prove beyond a doubt his divinity, 
and if it is said that Christ is God, but not the supreme God, 



144 



EPISCOPAL METHODISM. 



it reduces the advocates of such belief to the necessity of ad- 
mitting that there are two distinct Gods, a superior and inferior 
one, which admission would contradict other passages of Holy 
Writ which declare that there is but " One God." 

2. Divine attributes are ascribed to Christ. (1) Eternity. 
Isa. ix. 6, "The everlasting Father." Rev. i. 11, "Alpha and 
Omega, the first and the last." (2) Omnipotence. Rev. i. 8, 
"Almighty." Col. i. 17, "By him all things consist." (3) 
Omnipresence. Matt, xxviii. 20, " Lo, I am with you alway, 
even unto the end of the world." Matt, xviii. 20, "For where 
two or three are gathered together in my name, there am I in 
the midst." 

3. Divine acts are ascribed to Christ. " All things were 
made by him and without him was not anything made that 
was made. For by him were all things created that are in 
heaven, and that are in earth, visible and invisible ; whether 
they be thrones, or dominions, or principalities, or powers; all 
things were created by him and for him." The latter clause 
of this passage is fatal to the opinion that Christ acted as the 
Creator in a delegated capacity, or that he made the things 
that are made, as the agent of the Supreme Being. These 
things were not only "created by him," but "for him," " and 
he is before all things, and by him all things consist." 

4. Divine tvorship was paid to Christ, not only voluntarily, 
but by express command. " Thou shalt worship the Lord thy 
God, and him only shalt thou serve," is the command of Je- 
hovah ; yet Christ teaches his disciples that, " All men should 
honor the Son, even as they honor the Father." Hence 
Stephen prayed, saying, " Lord Jesus receive my spirit," and 
on the ascension of Christ the disciples " worshipped him." Not 
only did Christ on numerous occasions while on earth receive 
divine worship, but in heaven the angels are represented as 
worshipping the 4< first begotten" of the Father. 

5. Jesus Christ forgave sins ; an act which can only be 
exercised by God himself, for, " Who can forgive sins but God 



THE DIVINITY OF CHRIST. 



145 



only V Yet Christ in many instances forgave sins, not as a 
delegated agent, or proxy, but as God ; and unless he was the 
" very God," he must have usurped the power which belongs 
to God alone, a supposition at once blasphemous and destruc- 
tive of Christianity. 

The Article under consideration refers to the manhood of 
Christ ; but as this is denied by few, if any, at the present day, 
we pass to notice the nature and design of Christ's sufferings 
and death, which are in the Article declared to be for the pur- 
pose of reconciling the Father to us, and to be a sacrifice not 
only for original guilt, but for actual sins. Two opinions have 
been embraced by men in reference to the nature of Christ's 
sufferings, &c. One opinion is, that Christ died merely a mar- 
tyr's death ; and the other, that his sufferings and death were 
sacrificial in their nature and design. In the former case, 
Christ appears simply as a man of exalted virtue, suffering per- 
secution and death from his merciless foes, that he might 
evince the sincerity of his professions, and leave an example for 
his followers of patience and resignation. In the latter case we 
see him " bearing our sins in his own body on the tree ;" as 
dying, the just for the unjust, that he might bring us to God : 
as " laying down his life for the sheep" — as being " wounded 
for our transgressions, bruised for our iniquities, &c." — as having 
" died for our sins" — as being " made sin (a sin-offering) for us" 
— as tasting u death for every man." Now, in what sense Christ 
was a Saviour, we may safely leave to the unbiassed judgment 
of the reader after he shall have examined the above quota- 
tions, and we may simply affirm that if the sacrificial nature 
of Christ's sufferings and death are not taught in the Scrip- 
tures, then is nothing taught, and language is without a 
meaning. 

But the article asserts that the object of Christ's death was to 
" reconcile the Father to us." An objection has been raised to 
the use of this expression on the ground that it is man, and 
not God that is reconciled. Let it be understood, however, 



146 



EPISCOPAL METHODISM. 



that the reconciliation is mutual between the parties, and the 
objection vanishes. That there is reciprocal hostility between 
offended Deity and offending man is clearly susceptible of proof. 
Rom. v. 10, "For if when we were enemies, we were rec- 
onciled to God by the death of his Son ; much more being 
reconciled, we shall be saved by his life." Here the reader will 
observe that the act of reconciling is ascribed to God and not 
to man ; for the reconciliation is effected while men are " ene- 
mies" to God ; that is, while man is in a state of enmity and 
hostility to God, the latter is reconciled to man by the death 
of his Son, and man is subsequently reconciled to his Maker 
by the same means. But to show the propriety of the ex- 
pression still farther, we may quote the language of the prophet, 
" God is angry with the wicked every day," and also all those 
Scriptures which speak of the " wrath of God resting on the 
children of disobedience," which plainly show that God the 
Father is reconciled to the sinner as a sinner, while he can be 
"just and yet the justifier of them that believe." As the ex- 
tent of the atonement is not clearly expressed in the Article, 
we will leave this point for future reference in our remarks on 
Article XX. 

ARTICLE III. 

OF THE RESURRECTION OF CHRIST. 

" Christ did truly rise again from the dead, and took again his body 
with all things appertaining to the perfection of man's nature, where- 
with he ascended into heaven, and there sitteth until he return to 
judge all men at the last day." 

In regard to the resurrection and ascension of Jesus Christ 
there is no difference of opinion among professed Christians ; 
but the doctrine of the latter part of the Article, which refers to 
the day of general judgment is denied by some claiming the 
title of Christians. In support then of the latter doctrine we 
offer a few scriptural arguments. 



THE RESURRECTION OF CHRIST. 



147 



1. The Scriptures universally speak of the judgment as 
being yet in the future. ? God shall bring every work into 
judgment." " For we must all stand before the judgment- 
seat of Christ." " For we must all appear before the judgment- 
seat of Christ." Those Scriptures evidently show that the 
judgment of men does not take place at present, or that men 
are judged as they commit good or evil, but that their judg- 
ment is in the future. 

2. The Scriptures fix the judgment on an appointed day. 
" He hath appointed a day in the which he will judge the 
world." " In the day when God shall judge the secrets of 
men." " The judgment of the great day." " The day of 
judgment." " The word that I speak shall judge him at the 
last day." If then the judgment is on an " appointed day" — 
on the " great day" — on the " last day," it is evident that it 
cannot be on every day or hour that the sinner may live on 
earth. 

3. The Scriptures represent the judgment of former gene- 
rations of men as yet in the future. " It shall be more tole- 
rable for the land of Sodom and Gomorrah in the day of judg- 
ment than for that city." " And thou, Capernaum, it shall be 
more tolerable for the land of Sodom in the day of judgment 
than for thee." "The queen of the south shall rise in the 
judgment with this generation and condemn it." " The men 
of Nineveh shall rise up in the judgment with this generation," 
&c. In these passages we find that generations of men who had 
died hundreds, yea, thousands of years previously, were still, in 
our Saviour's time, reserved to the judgment of the great day. 

4. The Scriptures speak of the judgment as being after 
death. " Who shall judge the quick and dead at his appear- 
ing." "Who shall give account to him that is ready to judge 
the quick and dead." "And I saw the dead, small and great, 
stand before God ; and the books were opened, and the dead 
were judged out of the things which were written in the books 
according to their works." " It is appointed unto men once to 



148 



EPISCOPAL METHODISM. 



die, and after this the judgment." No sophistry or misinter- 
pretation can do away the force of these passages as they relate 
to that great event, the judgment of mankind. 

5. The day of judgment is connected with the second 
coming of Christ, see Matt. xxv. 31-46 ; and with the end of 
the world. "But the heavens and the earth that are now, are 
kept in store, reserved unto fire, against the day of judgment, 
and perdition of ungodly men." " And I saw a great white 
throne, and him that sat on it, from whose face the earth and 
the heavens fled away, and there was found no place for them, 
and I saw the dead, small and great, stand before God," &c. 
From these and other considerations we think the doctrine of 
the Article is clearly established. Remarks in relation to the 
eternal punishment of the wicked will be reserved for a future 
Article. 

ARTICLE IV. 

OF THE HOLY GHOST. 

" The Holy Ghost, proceeding from the Father and the Son, is of 
one substance, majesty, and glory with the Father and the Son, very 
and eternal God/' 

Remarks on the doctrine taught in this Article need not be 
very extended, as the doctrine of a Trinity in Unity, and of the 
proper and essential divinity of Jesus Christ, have already, to 
some extent, been treated of in a previous Article. The doctrine 
of the personality and divinity of the Holy Ghost is intimately 
connected with the deity of Christ, and the trinity of persons 
in the Godhead. It has been claimed by Unitarians that the 
Holy Ghost is but an attribute of God, and that it possesses no 
distinct personality. The actions and words, however, which 
are ascribed to the Spirit are evidence that he acts, moves, &c. 
distinctly from the Father and the Son. " The Spirit of God 
moved upon the face of the waters." " The Spirit searcheth 



THE HOLY GHOST. 



149 



all things, even the deep things of God." " My Spirit shall 
not always strive with man." These passages indicate person- 
ality ; and other passages ascribe divine titles, acts, attributes, 
and worship to the Spirit of God, which prove that while he is 
distinct as a person, he is equal in substance, power, and glory 
with the Father and Son. 

1. Divine titles are given to the Holy Ghost. Acts v. 3, 
4, " Ananias, why hath Satan filled thine heart to lie to the 
Holy Ghost % Thou hast not lied unto men but unto God." 
Here the Spirit is expressly called God, for in lying to the Holy 
Ghost, Ananias had lied to God. 

2. Divine attributes are ascribed to the Holy Ghost. 
"Eternal Spirit." "Whither shall I go from thy Spirit," &c. 
" The Spirit searcheth all things," &c. He is also called the 
"Spirit of truth," "Spirit of grace," "Spirit of holiness," &c. 

3. Divine acts are ascribed to the Holy Spirit in Job xxxiii. 
4 ; it is said, " The Spirit of God hath made me, and the breath 
of the Almighty hath given me life." " It is the Spirit that 
quickeneth." When Christ rose from the dead he is said to 
have been "quickened," brought to life " by the Spirit." 

4. The form of Christian baptism is an evidence of the 
personality and divinity of the Holy Ghost. " Go teach all 
nations, baptizing them in the name of the Father, and of the 
Son, and of the Holy Ghost." If the Holy Ghost is merely an 
attribute of deity, what propriety would there be in baptizing 
first in the name of deity, and then in the name of an attribute 
of deity ? The same reasoning will hold good in regard to the 
form of the apostolic benediction. When a distinction is drawn 
between the " love of God" and the " communion of the Holy 
Ghost," it is evident that the latter person is not to be con- 
founded with the former, but that the Holy Ghost is a distinct 
person in the Trinity. 



150 



EPISCOPAL METHODISM. 



ARTICLE V. 



THE SUFFICIENCY OF THE HOLY SCRIPTURES FOR SALVATION. 

" The Holy Scriptures contain all things necessary to salvation : so 
that whatsoever is not read therein, nor may be proved thereby, is not 
to be required of any man that it should be believed as an article of 
faith, or be thought requisite or necessary to salvation. In the name 
of the Holy Scriptures we do understand, those canonical books of the 
Old and New Testament, of whose authority was never any doubt in 
the Church." 

" The Names of the Canonical Books. 

The First Book of Chronicles, 



Genesis, 
Exodus, 
Leviticus, 
Numbers, 
Deuteronomy, 
Joshua, 
Judges, 
Ruth, 

The First Book of Samuel, 
The Second Book of Samuel, 
The First Book of Kings, 
The Second Book of Kings, 



The Second Book of Chronicles, 

The Book of Ezra, 

The Book of Nehemiah, 

The Book of Esther, 

The Book of Job, 

The Psalms, 

The Proverbs, 

Ecclesiastes or the Preacher. 
Canticles or the Songs of Solomon, 
Four Prophets the greater, 
Twelve Prophets the less. 



" All the books of the New Testament as they are commonly receiv- 
ed, we do receive, and account canonical." 

The Article of religion now under consideration is of great 
importance to the Christian Church, for as a curse is pro- 
nounced against those who add to, or take from the complete 
canon of Holy Writ, it cannot be a matter of indifference 
whether we receive more than what God has revealed, or 
whether we receive less than he has revealed. On the one 
hand, it is important to reject mere tradition as a rule of faith 
and practice, and on the other hand, it is equally important that 
we reject nothing which God has revealed to man through the 
inspiration of the Holy Ghost. It is well known that Roman- 
ists and Mormonites claim other writings as standards of equal 



THE HOLY SCRIPTURES. 



151 



authority with the books of Scripture embraced in the above 
catalogue. The former not only claim the apocryphal books as 
a portion of the Canonical Scriptures, but assert also that tra- 
dition is equally binding on mankind with the Scriptures of the 
Old and New Testaments ; while the Mormons claim for their 
golden Bible the same, if not greater authority than they claim 
for the Word of God, as contained in the books of Moses, the 
Prophets, and the New Testament. The Methodist Church 
disclaiming all these, asserts that the books of the Old and New 
Testaments are the " only rule of faith and practice," and " that 
whatsoever is not read therein, nor may be proved thereby is 
not to be required of any man, or be thought necessary to 
salvation." Thus while care is taken not to " add to" the 
Word of God, equal care is taken not to take away from the 
Word of God, as the manner of some is, for it is a well-known 
fact, that semi-infidelity, under the guise of Christianity, has, 
and does reject a portion of the Word of God. The books of 
Job, Songs of Solomon, Ecclesiastes, and Revelation, have all 
been rejected by these " takers from" the Word of God, and 
the object of the Article is not only to show to the world what 
kind of a Bible the Methodists believe in, but to preserve, to 
all generations, the pure unadulterated Word of God. It may 
also be added, that while all the books of the Old and New 
Testaments are received as genuine by the Methodist Church, 
so the common rendering of the Scriptures into the English 
language by King James's translators is acknowledged to be 
sufficiently correct. No attempt has ever been made by the 
Methodist Episcopal Church to form a new Bible, or to modify 
the old, so as to suit her particular views. Instead of bringing 
the Bible down to the level of her opinions, her object has been 
to bring the latter up to the Bible, and she denies the propriety 
of altering or changing the reading of the sacred text by any 
man or any body of men for the sake of propagating more 
rapidly their sectarian views and sentiments. 

A few remarks in relation to the uncorrupted preservation 



152 



EPISCOPAL METHODISM. 



of the books of the Old and New Testaments may not be out 
of place. In proof of the preservation of the former, the follow- 
ing arguments have been presented by distinguished writers: 

1. The Jews were divided into a number of sects, each one 
being exceedingly jealous of the others, as much or more so 
than Christian sects are in relation to each other, consequently 
neither sect could adulterate or mutilate the Old Testament 
Scriptures without detection and exposure. 

2. The Jews, with all their faults, had a great veneration for 
the Scriptures. Every word and letter in the different books 
was counted and recorded, so that even the alteration of a single 
letter could not well escape detection. 

3. Our Saviour when upon earth was not slow in reproving 
the different sects among the Jews for their various faults in 
relation to faith and practice, but he nowhere accuses them of 
altering or mutilating the Word of God — an evidence that they 
had not done so. 

4. Since the Christian era, both Jews and Christians have 
had copies of the Old Testament Scriptures ; these, on being 
now compared together, are found to agree with such exactness 
as is truly wonderful, and which proves their uncorrupted 
preservation until the present time. 

In relation to the preservation of the New Testament Scrip- 
tures in an uncorrupted state we have the following proofs : 

1. The number of Christian sects existing since the days of 
the apostles, each having copies of the New Testament and 
watching each other with unwearied vigilance, so that had an 
attempt been made by any one or more sects, to change or 
alter the commonly received version, the other sects would 
have immediately sounded an alarm ; as may be illustrated by 
the case of the Baptists in modern times, some of whom, in 
their zeal for immersion, have translated the Bible, so as to 
correspond with their opinions in that respect ; still it is evident 
that such translation can never be adopted to any very great 
extent, and that the alteration of the commonly received ver- 



THE OLD TESTAMENT. 



153 



sion of the Bible cannot be made without the fact becoming a 
matter of public notoriety and exposing the agents in the mat- 
ter to the reproof of other Christian sects. 

2. The earliest copies of the several books of the New Testa- 
ment were written in the Greek language. Several translations 
were made at an early period of these several books into other 
languages. The latter have been compared with the former, 
and are found to agree. 

3. The manuscript copies of the New Testament are very 
numerous ; three hundred of them were compared together by 
the celebrated Griesbach, and although there were found vari- 
ous readings, as might be expected, yet not a single doctrine 
or fact is affected by such variety, the difference consisting 
mostly in the use of different words or phrases to convey the 
same meaning. From these, and other considerations, the 
Methodist Episcopal Church, with Protestant denominations 
generally, believing in the authenticity of the Scriptures of the 
Old and New Testaments, and of their sufficiency as a rule of 
faith and practice, practically adopt the motto, " The Bible, the 
whole Bible, and nothing but the Bible." 

ARTICLE VI. 

OF THE OLD TESTAMENT. 

" The Old Testament is not contrary to the New : for both in the 
Old and New Testaments everlasting life is offered to mankind by 
Christ, who is the only mediator between God and man, being both God 
and man. Wherefore they are not to be heard who feign that the old 
fathers did look only for transitory promises. Although the law given 
from God by Moses, as touching ceremonies and rites, doth not bind 
Christians, nor ought the civil precepts thereof of necessity be received in 
any commonwealth ; yet, notwithstanding, no Christian whatsoever is 
free from the obedience of the commandments, commonly called moral." 

This Article teaches : 1st. The agreement of the Old and 
New Testaments in relation to the great plan of human re- 



154 



EPISCOPAL METHODISM. 



demption by Jesus Christ. 2d. The possibility of salvation for 
the inhabitants of the Old or Jewish dispensation. 3d. The 
abrogation of the ceremonial and ritual law of the Jews. 
4th. The perpetuity of obligation to the requirements of the 
moral law. The last clause of the Article is designed to bear 
a constant testimony against that system of faith called " Anti- 
nomianism," which prevailed largely about the middle of the 
sixteenth, and during the seventeenth centuries in different 
parts of Europe, and which has been partially revived within 
the present century by a sect called "Perfectionists." This 
system of faith teaches in substance, that as Christians are not 
under law, but under grace, it is not, required of them to keep 
the moral law ; hence, the law given by God to Moses, as contain- 
ed in the two tables, is not, in their opinion, a rule of practice, 
for those living under the gospel dispensation. The legitimate 
consequences of .such a loose code of morals as this, may be 
easily imagined, and it is perhaps owing to the latent existence 
of this kind of belief, that there exists among Christians so 
called, so little regard for the precepts of the Bible and the 
pure and wholesome requirements of the moral law. 

That the latter has not been abrogated, is evident from the 
teachings of our Saviour, especially where he says, " Think not 
that I am come to destroy the law or the prophets ; I am not 
come to destroy but to fulfil. For verily, I say unto you, till 
heaven and earth pass, one jot or one tittle shall in nowise pass 
from the law till all be fulfilled. Whosoever therefore shall 
break one of these least commandments, and shall teach men 
so, he shall be called the least in the kingdom of heaven." 
From this quotation it appears evident that any system of re- 
ligious faith, whether among Catholics or Protestants, which 
nullifies or abrogates any one of the commandments of the 
moral law, is not of God, and is to be abhorred and discoun- 
ter! an pprl pvpry fcriia Christian. 



ORIGINAL SIN. 



155 



ARTICLE VII. 

ORIGINAL OR BIRTH SIN. 

"Original sin standeth not in the following of Adam (as the 
Pelagians do vainly talk) but it is the corruption of the nature of every 
man, that naturally is engendered of the offspring of Adam, whereby 
man is very far gone from original righteousness, and of his own nature 
inclined to evil, and that continually." 

The " Pelagians," referred to in this Article, were a sect who 
arose about the fifth century, who took their name from Pela- 
gius, a British monk, who lived in Rome, and who taught that 
mankind are born into the world as pure and unspotted as was 
Adam, when he first came out of the forming hand of his 
Creator, and that they have, in themselves, the natural ability 
independent of the internal workings of the Holy Spirit, to re- 
pent of their sins and attain to the highest degrees of piety and 
virtue. As the latter doctrine is, however, referred to more 
particularly in the following Article, we will allude here only to 
the sentiments taught in the one before us. 

The doctrine of the Article is, that the nature of every man 

is corrupt ; that he is born unholy and unclean ; that he is 

totally and continually inclined to evil ; that as like begets 

like, and as Adam begat a son in his own image, so all the 

descendants of Adam partake of the same unholy nature, as 

naturally and necessarily as a stream partakes of the nature of 

the fountain from which it flows. Such are the teachings of 

this Article of the church, and the doctrines herein set forth are 

abundantly supported by Scripture. In the Epistle to the 

Romans, Paul asserts that by " one man's disobedience many 

were made sinners." Reference is here made to Adam's sin, 

and to the fact that such sin involves all his descendants in 

guilt and condemnation. A few other passages will be given 

m support of this doctrine. " The heart is deceitful above all 
12 



156 



EPISCOPAL METHODISM. 



things and desperately wicked" And God saw the wickedness 
of man that it was great in the earth ; and that every imagina- 
tion of the thoughts of his heart was only evil continually." 
" Out of it," the heart, u . proceed evil thoughts, murders, adul- 
teries, fornications, thefts, false witness, blasphemies." " The 
carnal mind is enmity against God : for it is not subject to the 
law of God, neither indeed can be." " Behold I was shapen 
in iniquity, and in sin did my mother conceive me." " Sin 
that dwelleth in me." " I know that in me, that is, in my 
flesh, dwelleth no good thing." These Scriptures abundantly 
sustain the doctrine of the Article, and we may here remark 
that the whole gospel economy proceeds on the ground of 
man's natural depravity, and not merely on the fact that man 
is a voluntary transgressor. 

ARTICLE VIII. 

OF FREE WILL. 

" The condition of man after the fall of Adam is such that he cannot 
turn and prepare himself, by his own natural strength and works, to 
faith and calling upon God ; wherefore we have no power to do good 
works, pleasant and acceptable to God, without the grace of God by 
Christ preventing us, that we may have a good-will, and working with 
us, when we have that good -will." 

This Article of religion stands opposed to the doctrine advo- 
cated by the Pelagians and semi-Pelagians, who teach that 
man has power in, and of himself, independently of the work- 
ings of the Spirit of God, to repent, believe, and obey the gos- 
pel ; and that as a free moral agent, he has power to comply 
with all the requirements of the law and gospel, without the 
aid of the Holy Spirit. While, therefore, the doctrine of free 
moral agency is by no means repudiated or denied by this Arti- 
cle, neither is denied by the commentators and ministers of the 



FREE WILL. 



157 



Methodist Church, yet it is not adopted as an Article of belief, 
involving the natural ability of man to repent and turn to God, 
unaided by the Holy Spirit. The light which lighteneth every 
man which cometh into the world, is, however, vouchsafed to 
every man, so that while destitute of the Spirit's influence, 
man might well be considered as dispossessed of a free moral 
power to do good, yet with such influence imparted, his free 
moral agency remains unimpaired. 

The doctrine that rcan may convert himself, or change his 
own heart, is certainly not the doctrine of the Bible. The 
work of regeneration is purely and solely the work of God by 
his Spirit, and if men are ever " born again," it will not be the 
result of their own purpose or determination to become pious, 
uninfluenced by the Spirit of God, but the Spirit " working in 
them to will and to do of his own good pleasure," will lead 
them — if they obey its directions and yield to its influences — 
into the paths of obedience and holy enjoyment. Thus the 
" grace of God by Christ" must prevent, that is, go before us, 
" that we may have a good- will," and when that good-will is 
possessed, the same grace must work with, and in us, that we 
may " do good works." 

The views thus expressed are clearly taught in the word of 
God. Our Saviour said to his disciples and others, " Without 
me ye can do nothing." And again : " No man can come 
unto me, except the Father which sent me draw him." The 
apostle also declares, " By grace are ye saved through faith ; 
and that not of yourselves ; it is the gift of God." Man, also, 
in many portions of Scripture, is represented as being " dead," 
" asleep," &c, which expressions convey an idea of utter help- 
lessness and natural inability, while the exhortations, commands, 
warnings, threatenings, and promises, all prove, that notwith- 
standing man's natural inability to repent, and obey, a gra- 
cious ability is imparted to all men for that purpose. 



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EPISCOPAL METHODISM. 



ARTICLE IX. 

OF THE JUSTIFICATION OF MAN. 

" We are accounted righteous before God only for the merit of our 
Lord and Saviour Jesus Christ by faith, and not for our own works or 
deservings: wherefore, that we are justified by faith only, is a most 
wholesome doctrine, and very full of comfort." 

The doctrine of justification by faith alone, was the great 
point of contention between Martin Luther and his Romish 
brethren. It was in fact the great distinguishing doctrine of 
the Reformation from Popery ; and while popery still maintains 
its position, and a portion of the protestant church are hasting 
with rapid strides to u Rome,'' it is well for us that the doctrine 
of justification by faith is not only taught in our Articles of 
Faith, but sincerely believed and plainly advocated from our 
pulpit and our press. 

It is well known that the Roman Catholic Church discards 
the above doctrine, and maintains in the most pointed manner 
the merit of good works, and our justification by such works.* 

*" I see," said Luther, on a certain occasion, " that the devil, by the 
means of his teachers and doctors, is incessantly attacking this funda- 
mental article, and that he cannot rest to cease from this object. 
Well then, T, Doctor Martin Luther, an unworthy evangelist of our 
Lord Jesus Christ, do confess this article, ' that faith alone, without 
works, justifies in the sight of God,' and I declare that in spite of the 
Emperor of the Romans, the Emperor of the Turks, the Emperor of 
the Tartars, the Emperor of the Persians, the Pope, and all the cardi- 
nals, bishops, priests, monks, nuns, kings, princes, nobles, all the world, 
and all the devils, this doctrine shall stand unshaken forever ! that if 
they will persist in opposing this truth, they will draw upon their 
heads the flames of hell. This is the true and holy gospel, and the 
declaration of me, Doctor Martin Luther, according to the light given 
unto me by the Holy Spirit." " I repeat it once more : let all the 
evil spirits of earth and hell foam and rage as they will, this is nev- 
ertheless true." — History of Reformation, page 172. 



GOOD WORKS. 



159 



Hence, baptism, penance, indulgences, &c, are made, not only 
requisite to salvation, but in their view, entitle a person to sal- 
vation, so much so, that the Council of Trent declares, that "if 
any one shall say that a wicked man is justified by faith alone, 
let him be accursed." Such is the Roman system of justifica- 
tion, which stands diametrically opposed to the plainest declar- 
ations of Scripture. " Being justified by faith, we have peace 
with God." " By grace are ye saved, through faith ; and 
that not of yourselves, it is the gift of God." And our Saviour 
taught his disciples, after they had done all that they could, to 
say, " We are unprofitable servants." 



ARTICLE X. 

OF GOOD WORKS 

" Although good works,, which are the fruits of faith, and follow 
after justification, cannot put away our sins, and endure the severity 
of Gi-od's judgments, yet are they pleasing and acceptable to God in 
Christ, and spring out of a true and lively faith, insomuch that by them 
a lively faith may be as evidently known, as a tree is discerned by its 
fruit." 

Lest any should suppose that the doctrine of justification by 
faith alone precludes the necessity of good works, the above 
Article very properly follows the preceding, for the purpose of 
showing, that as before justification, good works are impossible, 
so, after justification, they are indispensable to the existence of 
a lively faith. It may therefore be considered as a settled doc- 
trine of the Methodist Church, that a man in a state of enmity 
to God, and while under the condemnation of the law, cannot 
perform works pleasing and acceptable to God ; and why ? be- 
cause " whatsoever is not of faith," a lively, saving, operative 
faith, " is sin," and because, that " without faith it is impossible 
to please God," and because the " carnal" or unrenewed " mind 



160 



EPISCOPAL METHODISM. 



is not subject to the law of God, neither indeed can be f and 
because " they that are in the flesh cannot please God." These 
plain and pointed texts of Scripture conclusively prove, that be- 
fore justification, or reconciliation to God, the works of the sinner 
are evil, and only evil, and that continually. But it may be 
objected, " that a work may in itself be good, even while per- 
formed by a rebel against God ; that a wicked man may sacri- 
fice his life for the sake of saving from death a fellow-creature." 
This may be so ; but it should be remembered that the quality 
of a moral action depends not so much on the act itself, as on 
the motive which governs the act. Thus, " Two men went up 
into the temple to pray, the one a pharisee, and the other a 
publican" — both prayed, both worshipped God, but that there 
was a great difference in the quality or character of their acts, 
we need not state to the biblical reader. Men may, in the 
performance of the most praiseworthy acts, be governed and 
influenced solely by motives of pride, vain-glory, self-interest, 
regard to character, compliance with custom, <fcc, &c, without 
being at all influenced by love to God and man, while the true 
child of God, " whether he eat or drink, or whatsoever he does, 
he does all to the glory of God." 

" Good works," therefore, in the language of the Article, 
" are the fruits of faith ;" they are also the evidence of faith in 
a collateral sense. Where these works are not performed, no 
evidence is given of the existence or exercise of faith in the 
heart. " By their fruits ye shall know them." He that com- 
mitteth sin is of the devil." " Whosoever is born of God doth 
not commit sin," " and he cannot sin because he is born of 
God." These passages show conclusively that holiness and 
purity of life are the necessary results of faith in God, and an 
evidence of being God's children. 



WORKS OF SUPEREROGATION. 



161 



ARTICLE XI 

OF WORKS OF SUPEREROGATION. 

* Voluntary works, besides, over and above God's commandments, 
which are called works of supererogation, cannot be taught without 
arrogancy and impiety. For by them men do declare that they do 
not only render unto God as much as they are bound to do, but that 
they do more for his sake than of bounden duty is required : whereas 
Christ saith plainly, When ye have done all that is commanded of you, 
say, we are unprofitable servants." 

The doctrine of this Article is at variance with the faith and 
pretensions of the Romish Church, in relation to works of 
merit and of supererogation. The idea that man can do more 
than God requires, and that there is absolute merit in such 
overwork, is at once preposterous and unreasonable. How can 
a man who owes all he has and all he is to God, whose time, 
talents, influence, obedience, all belong unreservedly to his 
Maker — who is required to keep the whole law in every point, 
and who, if he does so, is after all an unprofitable servaut — 
how can such an one do more than God requires ? The thing 
is absolutely impossible, and the doctrine of works of superer- 
ogation is clearly the " doctrine of devils," invented for the 
sake of the u price of indulgences," the " thirty pieces of 
silver," by which Christ is daily betrayed, and God is hourly 
robbed of his glory. 

ARTICLE XII. 

OF SIN AFTER JUSTIFICATION. 

"Not every sin willingly committed after justification is the sin 
against the Holy Ghost, and unpardonable. Wherefore, the grant of 
repentance is not to be denied to such as fall into sin after justification : 
after we receive the Holy Ghost, we may depart from grace given, and 
fall into sin, and by the grace of God rise again, and amend our lives. 



162 



EPISCOPAL METHODISM. 



And therefore they are to be condemned who say they can no more sin 
as long as they live here : or deny the peace of forgiveness to such as 
truly repent." 

Our Saviour, when on earth, spoke of the " sin against the 
Holy Ghost" as being unpardonable ; as neither being entitled 
to forgiveness "in this world or in the world to come." A 
difference of opinion has obtained among commentators in rela- 
tion to what constituted the sin against the Holy Ghost, and 
whether such sin can now be committed by any man. With- 
out entering into a discussion of the subject, we may simply- 
state, that the strong probability is, that this sin consists in 
attributing the miracles wrought by Jesus Christ to the agency 
of the devil ; as in the case of those who accused the Saviour 
of " casting out devils through Beelzebub, the prince of the 
devils." That the possibility of committing the unpardonable 
sin was not confined to the life-time of our Saviour on earth, 
appears evident from the assertion of John, 1 John v. 16, 
u There is a sin unto death ; I do not say that he shall pray 
for it," and we believe the same idea is intended to be convey- 
ed by the apostle Paul, when, in speaking of those who had 
been once enlightened, &c, says, "It is impossible to renew 
them again unto repentance, seeing they crucify to themselves 
the Son of God afresh, and put him to an open shame." But 
in the language of the Article, it is not every sin willingly com- 
mitted after justification which is the sin against the Holy 
Ghost; a good man may fall into sin, lose his state of justifica- 
tion before God, as in the case of David, and like him may re- 
pent and be restored again to the "joys of salvation." 

As the question, whether the child of God may so fully and 
finally fall away as to be forever lost, is not settled by the 
Article before us, we will reserve our remarks on this particular 
point for another Article. But before we dismiss this Article, 
the doctrine taught near the close of the same is worthy of 
particular notice, " They are to be condemned who say they 
can no more sin as long as they live here." 



THE CHURCH. 



163 



The object of this part of the Article is to guard men against 
the foolish and dangerous doctrine, that after justification a 
person may do what he pleases and still retain his justification ; 
that he may, as a child of God, commit adultery, fornication, 
murder, &c, and yet these acts not be considered sinful in the 
sight of God, because, forsooth, he is a child of God ! That 
such diabolical sentiments have been entertained by many, and 
are yet entertained by some, there can be no doubt, and hence 
the manifest propriety of guarding the Church against a doc- 
trine that must prove destructive, wherever it is embraced, to 
the interests of true religion, virtue, and morality. The text, 
"he cannot sin because he is bom of God," yields no support 
whatever to this pernicious doctrine, for the design of the 
apostle evidently is to show that he that is born of God, and 
would have an abiding evidence of the fact, can have it only 
by abstaining from the commission of every sin ; that he u can- 
not sin" and retain such evidence, or remain a child of God. 

The last clause of the Article is also instructive, as it teaches 
not only the possibility of obtaining forgiveness at the hand 
of God when sin is committed after justification, but the im- 
portance of extending our forgiveness to our erring brethren, 
provided that in both cases there is true repentance exercised 
by the offender. 

ARTICLE Xin. 

OF THE CHURCH. 

" The visible Church of Christ is a congregation of faithful men, in 
which the pure word of God is preached, and the sacraments duly ad- 
ministered, according to Christ's ordinance in all things, that of neces- 
sity are requisite to the same." 

This Article teaches, 1. That the visible Church of Christ is 
a congregation or assemblage of faithful men ; that it does not 



164 



EPISCOPAL METHODISM. 



consist of the pope, or his councils, or the priesthood, nor of 
any order or body of bishops or ministers exclusively, but of a 
"congregation of faithful men," embracing the laity as well as 
the priesthood or ministry of the church. 

2. The Church is composed of " faithful men," and although 
the " wheat and tares" are necessarily found together, and will 
continue so to be found until the " harvest," yet the true 
Church consists only of those who are faithful ; of all others, 
be they popes, cardinals, archbishops, bishops, priests, deacons, 
or members, it may be said, as of Simon of old, " they have 
neither part nor lot in the matter, for their hearts are not right 
in the sight of God." 

3. " The pure word of God is preached" in the Church ; 
not the decrees of popes, the decisions of councils, the tradi- 
tions of the fathers ; not some fine system of morality, indepen- 
dent of the gospel, or philosophical disquisitions on abstract 
questions of science, literature, or art ; but the pure word of 
God, — "Jesus Christ and him crucified," — is preached and ex- 
pounded with all due ministerial fidelity. 

4. The Sacraments are duly administered. The sacrament 
of baptism and the sacrament of the Lord's Supper are duly 
administered, not by any and every person choosing to admin- 
ister the same, but by those who are called by God and his 
Church to the sacred work of the ministry. 

Where all these things are found — a congregation of faith- 
ful men, the preaching of the pure word of God, and the due 
administration of the sacraments — there is a true Church of 
Jesus Christ, let it be called by what distinctive appellation it 
may, and let it be organized on what ecclesiastical basis it may 
— there is, we repeat, a true Church of Christ, against which 
" the gates of hell cannot prevail." 



PURGATORY. 



165 



ARTICLE XIV. 

OF PURGATORY. 

" The Romish doctrine concerning purgatory, pardon, worshipping, 
and adoration, as well of images as of relics, and also invocation of 
saints, is a fond thing vainly invented, and grounded upon no warrant 
of Scripture, but repugnant to the word of God." 

The doctrine of purgatory, it is well known, is one of the 
distinctive features of the Romish Church, and it is also true 
that the doctrine is taught, if not in name, yet in fact by 
modern Restorationists, and some other Protestant sects, and 
yet such a doctrine is evidently without support from the word 
of God. In no place in that word do we read of the purgato- 
rial fires of a middle state. On the contrary, mankind are 
divided by the sacred writers into two great classes — the 
righteous and the wicked ; and their future and eternal desti- 
nation is heaven or hell. The most important text relied upon 
by the advocates of purgatory in support of this dogma, is the 
one in 1 Peter iii. 18, 20, where Christ is represented as 
preaching " to the spirits in prison, who were disobedient in the 
days of Noah." It is agreed upon by the best biblical critics, 
however, that the meaning of the passage simply is, that 
Christ went and preached, through Noah, to the antediluvians 
who were disobedient, and who were in the prison of hell at 
the time in which the apostle wrote the epistle. But, admit- 
ting, even, that Christ, after he * was put to death in the flesh, 
and quickened in the spirit, went and preached to the spirits 
in prison," what support does this give to the fabled doctrine 
of purgatory ? The term " preach," as found in the original 
Greek, it is well known, signifies simply " to proclaim, to an- 
nounce as a herald," <fec, and in itself nowhere signifies to 
preach the gospel, or deliverance from punishment, unless the 
connection requires such a meaning. John " preached" repent- 



166 



EPISCOPAL METHODISM. 



ance ; Christ " preached" deliverance to captives on earth ; the 
apostle says, " preach the word," and in all these cases the 
matter of preaching is determined, not by the word preach, but 
by the words used in connection with the same. So that 
could it be proved that Christ went and preached after his 
death to the spirits in the prison of hell, what, after all, could 
be inferred therefrom ? Simply a declaration or announcement 
of the fact of his death, which no doubt had been predicted to 
the unbelieving antediluvians, and the fulfilment of which pre- 
diction would serve only to increase their misery, as the an- 
nouncement of the same would their guilt and condemnation. 

The Romish doctrine of pardon is also protested against in 
the Article. It is a well-established fact that the pope, bishops, 
and priests of Rome, claim the power to absolve the offender, 
and pardon the transgressor, but it is also certain that none 
can forgive sins but God only, so that the Romish doctrine on 
this point is as false as it is dangerous. 

Worshipping images, relics, and the invocation of saints, are 
also condemned by this article of religion ; and it is a gratify- 
ing fact that the Methodists have always been at the farthest 
remove from the introduction of images, pictures, embellish- 
ments, &c, into their churches, while it is to be deplored that 
in some Protestant churches a disposition is manifested to re- 
turn to the Romish practice of decorating the house of God 
with pictures and images, crosses and candlesticks, which, if not 
worshipped, are nevertheless the means of drawing the atten- 
tion of the worshippers from the only proper object of adora- 
tion — God the creator. " Thou shalt worship the Lord thy 
God, and him only shalt thou serve," is the positive command 
of Jehovah himself. 



THE SACRAMENTS. 



167 



ARTICLE XV. 

OF SPEAKING IN* THE CONGREGATION IN SUCH A TONGUE AS 
THE PEOPLE UNDERSTAND. 

* It is a thing plainly repugnant to the word of God, and the custom 
of the primitive church, to have public prayers in the church, or to ad- 
minister the sacraments, in a tongue not understood by the people." 

That the practice condemned by this Article is unscriptural 
there can be but little doubt, if we but examine the language 
of Paul in 1 Cor. xiv. 16, " Else when thou shalt bless with the 
spirit, how shall he that occupieth the room of the unlearned, 
say Amen at thy giving of thanks, seeing he understandeth not 
what thou sayest ?" The practice of speaking in an unknown 
tongue, or a tongue not understood by the people, is not con- 
fined to the Romish Church. Modern sectaries have, in their 
infatuation, pretended to be endued with the gift of tongues, 
but for what particular purpose does not appear. The apostles, 
indeed, were endued with this gift, but it was for the purpose 
of enabling the inhabitants of different portions of the earth to 
hear, every man in his own " tongue, the wonderful works of 
God but these modern pretended linguists speak in tongues 
which no one — we doubt even themselves — can understand. 
Such solemn mockery ought to be discountenanced by every 
Christian, and while the church, through her ministers, preaches 
to, or prays for the people, let it be done in such language as 
the people may understand and say Amen ! " So be it." 

ARTICLE XVI. 

OF THE SACRAMENTS. 

" Sacraments, ordained of Christ, are not only badges, or tokens, of 
Christian men's professions ; but rather they are certain signs of grace 
and of God's good- will toward us, by the which he doth work invisibly 



168 



EPISCOPAL METHODISM. 



in us, and doth not only quicken but also strengthen and confirm their 
faith in him. 

" There are two sacraments ordained of Christ our Lord in the gos- 
pel; that is to say, baptism and the supper of the Lord. 

" Those five commonly called sacraments, that is to say, confirma- 
tion, penance, orders, matrimony, and extreme unction, are not to be 
accounted for sacraments of the gospel, being such as have partly 
grown out of the corrupt following of the apostles, and partly are 
states of life allowed in the Scriptures, but yet have not the like nature 
of baptism and the Lord's Supper, because they have not any visible 
sign or ceremony ordained of God. 

" The sacraments were not ordained of Christ to be gazed upon, or 
carried about, but that we should daily use them. And in such only 
as worthily receive the same they have a wholesome effect or opera- 
tion ; but they that receive them unworthily, purchase to themselves 
condemnation, as St. Paul saith in 1 Cor. xi. 29." 

The terra sacrament is derived from the Latin word sacra- 
mentum, and means a sacred ceremony, or oath of fidelity. It 
is not a scriptural term, and is used only by way of accommo- 
dation, to signify the solemn engagement into which Christians 
enter with their Lord whenever they observe the sacraments of 
the church. " A sacrament," says the learned Burnett, in his 
Exposition on the Articles, " is an institution of Christ, in which 
some material thing is sanctified by the use of some form of 
words, in and by which federal acts of this religion do pass on 
both sides ; on ours, by stipulations, professions, or vows — and 
on God's, by his secret assistances ; by these we are also united 
to the body of Christ, which is the church." 

Mr. Watson observes, in regard to the sacraments, that 
" they are seals, as well as signs ; that they afford pledges on 
the part of God, of grace and salvation ; that as a covenant 
has two parties, our external acts in receiving the sacraments 
are indications of certain states and dispositions of our mind 
with regard to God's covenant, without which none can have 
a personal participation in its benefits, and so the sacrament is 
useless where these are not found ; that these are words of in- 



BAPTISM. 



169 



stitution, and a promise also by which the sign and the thing 
signified are connected together." — ( Watson's Institutes, vol. 
ii. p. 611.) With the views of these distinguished men before 
us, we learn that a sacrament is a sign or pledge between God 
and man ; a covenant into which we solemnly enter with the 
Almighty, whereby obedience and love are promised on the 
one part, and the gracious offer of salvation on the other, 
through the merits of Jesus Christ ; that they are badges of a 
Christian profession, and channels or means of grace. 

The Romish Church has seven sacraments, as mentioned in 
the Article ; but of these, five do not partake of the nature of 
a sacrament, inasmuch as they are wanting in the essential 
qualities of a federal act, or mutual covenant between God and 
man. Baptism and the Lord's Supper only are recognized as 
sacraments in the Methodist Episcopal Church. 

ARTICLE XVII. 

OF BAPTISM. 

" Baptism is not only a sign of profession, and mark of difference, 
whereby Christians are distinguished from others that are not bap- 
tized : but it is also a sign of regeneration, or the new birth. " The 
baptism of young children is to be retained in the church." 

As the subject of baptism has created no little Controversy 
among Christians, it may be proper to dwell somewhat at 
length on the doctrine taught in this Article, and in doing so 
we would invite the attention of the reader to the origin, na- 
ture, subjects, and mode of baptism. 

L Baptism, as an ordinance, was probably instituted by 
God in the earliest period of the history of fallen man ; it 
probably originated at the time when sacrificial offerings were 
first required by God, but there is no positive scriptural evi- 
dence that the rite of baptism was known until the time of 



170 



EPISCOPAL METHODISM, 



Moses, at which time, and ever since, baptism has been recog- 
nized as an ordinance of the Jewish Church. That baptism is 
of as ancient date as the institution of the Jewish economy, is 
evident from the fact that reference is continually made in the 
Levitical law and Mosaic history to the washings and purifications 
required under that dispensation. It is true, the words baptize 
or baptism are not found in the Mosaic scriptures ; and why ? 
Because the Jewish scriptures were written in Hebrew, and the 
words themselves are of Greek etymology ; and the earliest 
translations of the Scriptures from Hebrew into Greek was 
made about twelve hundred years after they were written by 
Moses, and only about three hundred years before the Christian 
era. It is not, therefore, to be wondered at, that the words 
themselves are not found in the five books of Moses, or indeed, 
in any of the prophets. But is the thing to be found there ? 
That it is so is evident from the fact, that the translators of the 
earliest Greek copies, made soon after the Greek language 
came into common use among the Jews, render the Hebrew 
of wash, purify, &c. by the term baptize, so that all the wash- 
ings done under the law were so many acts of baptism per- 
formed by the subject, or administered by the priest. In proof 
of this we give a few examples. Heb. : "He that washeth 
himself after the touching of a dead body, if he touch it again, 
what availeth his washing ?" Greek : " He that is baptized 
from a dead body," &c. " what availeth his washing?" Judith 
"went out in the night and washed (Heb.) baptized (Greek) 
herself at a fountain in the camp." " And when they came 
from the market they eat not except they wash (baptize) their 
hands." These instances are sufficient to show that baptism 
was not an ordinance unknown to the Hebrews, and that, too, 
at a very early period in their history. 

2. The nature of baptism. (1.) It is a figurative ordinance, 
symbolical of our death unto sin and our being born again 
from above ; of being purified by the water of regeneration and 
receiving of the Holy Ghost. This ordinance is not designed 



BAPTISM. 



171 



to represent the sufferings, death, and resurrection of Jesus 
Christ, as some suppose. The ordinance of the Lord's Supper 
* shows forth the death of Christ until his coming again ;" and 
it is not to be supposed that there would be two distinct ordi- 
nances signifying one and the same thing. The phrase " being 
buried with Christ by baptism," has no reference whatever to 
the external rite, but to the internal death to sin. So also the 
phrase " risen with Christ," has no reference to an external 
rite, but to the life of righteousness, or the life of God in the 
soul. 

(2.) Baptism is a sign of profession; a rite which was insti- 
tuted under the law, and is retained under the gospel, as the 
distinguishing mark or sign of a profession of faith. As the 
generic term to baptize means to purify and cleanse, not only 
is there in baptism a sign of inward moral cleansing, but a sign 
of outward moral conformity to the law Gf God and the rules 
of his church on earth. 

(3.) Baptism is also considered as the door or entrance into 
the visible church, " He that believeth and is baptized shall 
be saved." " Repent and be baptized." " Then were they 
baptized, both men and women." "Then Philip baptized 
him," are passages which clearly show that water-baptism is 
designed to be an initiatory rite, and that in this way men are 
generally to be received into the church. We say generally, 
for we dare not say that no person can be a member of the 
household of faith without water-baptism ; for we know not 
that the apostles even were ever baptized, except in the wash- 
ing of feet ; but as a general rule baptism is, and ought to be 
the initiatory rite. 

(4.) Baptism partakes of the nature of a covenant between 
God and man, and in this appears its true sacramental charac- 
ter. Under the Abrahamic dispensation God made a covenant 
with the " father of the faithful," to be a God to him and to 
his seed after him in all their generations. This covenant was 
an everlasting one, and the rite of circumcision was instituted 
13 



172 



EPISCOPAL METHODISM. 



as the visible sign or seal of this covenant, which embraced 
spiritual blessings, designed not only for the future generations 
of the Jews, as a people, but for all the nations of the earth : 
"In thee, and in thy seed, shall all the nations of the earth be 
blessed." This covenant remained in force after the introduc- 
tion of Christianity, as is fully proved by the apostle Paul : 
* " They which are of faith, the same are the children of Abra- 
ham," and again, " That the blessings of Abraham might come 
on the gentiles through Jesus Christ." 

Under the gospel, however, the rite of circumcision gave 
place to the more expressive and simple one of baptism, as the 
sign or token of the Abrahamic covenant. This is evident 
from the words of the same apostle : " For as many of you as 
have been baptized into Christ, have put on Christ." " There 
is neither Jew nor Greek, for ye are all one in Christ." " And 
if ye are Christ's, then are ye Abraham's seed, and heirs accord- 
ing to the promise." How positively clear, from this lan- 
guage, is the perpetuity of the covenant, and the institution of 
baptism as the sign and seal of the same ? But, if circumcision 
under the gospel was done away, and the rite of baptism does 
not take the place thereof, we ask, what other sign or seal has 
God instituted in place of circumcision ? If none, then is there 
no visible outward sign of the perpetual covenant made between 
God and man. 

3. The subjects of baptism may now be properly considered. 

(1.) All admit that adult believers are proper subjects of 
baptism ; on this point there is, and can be, no dispute. 

(2.) True penitents are also proper subjects of baptism. 
This we learn from the answer of Peter to those who were 
pricked in their hearts, and asked, u What shall we do ?" The 
reply was, " Repent, and be baptized, every one of you, for 
the remission of sins, and ye shall receive the gift of the Holy 
Ghost." Now, it is evident that these persons were not be- 
lievers in the sense of being regenerate ; unless regenerating 
faith precedes repentance for sin, for they were first to repent, 



BAPTISM. 



Us 



secondly, to be baptized, "for" — in order to- — the remission of 
sins, and, thirdly, as the result of such repentance and baptism 
they were taught to expect the gift of the Holy Ghost. 
Another prominent example of the baptism of penitents is 
given in the case of the apostle Paul. After being arrested by 
the light and voice from heaven, he fasted and prayed in blind- 
ness, natural and spiritual, for three days. In this condition 
Ananias finds him ; his natural sight returns, but spiritual 
darkness remains, and then Ananias says to him, " Why 
tarriest thou ? Arise, and be baptized, and ivash aioay thy 
sins, calling on the name of the Lord." From this example it 
appears that baptism is both a means and seal of pardon, and 
consequently that true penitents may, nay, ought to be bap- 
tized. 

(3.) Infants are proper subjects of Christian baptism. This 
doctrine is fairly taught in the Article : " The baptism of 
young children is to be retained in the church," and it is 
scarcely any the less clearly taught in the word of God, except- 
ing that there is not a clear command to that effect in so many 
words. But the absence of such an express command does 
not, in our opinion, invalidate the doctrine of infant baptism. 

That infants are scriptural subjects of baptism appears from 
the following considerations : — 

1. "The perpetuity of the Abrahamic covenant," which in- 
cluded children as well as adults. The perpetuity of this cove- 
nant has already been alluded to in a preceding page, and 
need not be here repeated. 

2. "The eligibility of children to church membership." That 
infants were members of the Jewish church is evident from the 
fact of their circumcision, which was the initiatory right or door 
of admission into the church of God. Can we possibly con- 
ceive that the children of Christian parents are entitled to 
lesser privileges than were the children of Jewish parents ? Or 
would it be any inducement to a pious Jew of the present day 
to become a Christian to be told that although his children are 



in 



EPISCOPAL METHODISM. 



members of the Jewish church, yet, on his embracing Chris- 
tianity and becoming a member of the Christian church, his 
children must be thrust out until they attain to adult years ? 
Does not our Saviour explicitly say, in regard to young chil- 
dren, " of such is the kingdom of heaven ?" The " kingdom 
of heaven" must mean either the kingdom of glory, the work 
of grace in the heart, or the church of Christ on earth. Now, 
in whatever sense it is used in the text, it must include the 
idea of infant church-membership. Is a young child fit for the 
kingdom of glory ? Then why not for the kingdom of grace ? 
If fit for the church triumphant, why not for the church on 
earth ? And was not the promise of God given to Christian 
parents, and to their "children, and to all that are afar off?" 
If so, and there can be no reasonable doubt of it, then are in- 
fants entitled to the initiatory rite which will formally admit 
them into the visible church of Christ, and to debar them that 
privilege is not only unwise but unjust to the " children whom 
God has given us.'* 

3. " The analogy between circumcision and baptism." Cir- 
cumcision was a token of the covenant made with Abraham : 
" And ye shall circumcise the flesh of your foreskin ; and it 
shall be a token of a covenant betwixt me and you." " So 
baptism is the external sign of internal grace ; the seal or token 
of the covenant." 

Again ; " Circumcision was a symbol of moral cleansing, 
4 And the Lord thy God will circumcise thy heart, and the 
heart of thy seed, to love the Lord thy God with all thy heart, 
and with all thy soul, that thou mayest live.' " So, " Baptism 
is not the putting away the filth of the flesh" — not an external 
washing or cleansing— but is " the washing of regeneration, and 
renewing of the Holy Ghost ;" that is, is symbolical of an in- 
ternal work of grace in the heart. 

Again, if children were fit subjects of circumcision, they are 
equally fit subjects of baptism. And if it be inquired, as it 
sometimes is, What good does it do a young child to baptize 



BAPTISM. 



115 



it ? we might reply, What good it did a young child to cir- 
cumcise it ? In the latter case it admitted the child to church- 
membership, and in the former case it does the same. What 
more than this does it do in the case of an adult ? 

4. " The designation of the subjects of baptism by general 
terms." " All Jerusalem, and all Judea, and all the country 
round about Jordan, went out to him — John — and were bap- 
tized by him." The term, all Jerusalem, &c, refers, of course, 
to the people of Jerusalem and the other places named, and 
must include infants as well as adults, for it is a well-establish- 
ed fact that infant proselyte baptism was in use among the 
Jews from the institution of proselyte baptism, and its propriety 
never had been called in question. Then why should John 
reject them ? and if John could not reject them, why should . 
Christian ministers take upon themselves the fearful responsi- 
bility of rejecting infants from the privileges of Christian bap- 
tism ? and that too in the absence of any express command to 
that effect. For my right hand, / would not dare to do it. 
The same general terms are employed in the apostolic com- 
mission, " Go discij)le all nations, baptizing them," &c. Now, 
if "nations" includes children, then are children to be baptized. 

5. "Baptism of households." We find that under the 
preaching of the apostles many believed and were baptized. 
Among those were the heads of families, Lydia, the Philip- 
pian jailer, and Stephanus. Now, were these believers baptized 
and admitted to the privileges of the Christian Church and their 
families left behind, to grope their way through Jewish formal- 
ity or pagan superstition ? Not so ; they were baptized, with 
their households, and thus parents and children were proselyted 
into the Christian Church. 

6. " Testimony of the early Christian fathers." We allude 
not to their testimony for the purpose of proving a point of 
doctrine, but for the purpose of showing what was the practice 
of the early Christians in regard to infant baptism ; and we 
consider this testimony valuable, so far only, as it proves that 



176 



EPISCOPAL METHODISM. 



infant baptism was the general practice of the Christian Church 
from the time of the apostles, and if so, it is morally impossible 
that it should not have been practised during the time of the 
apostles. Tertullian, born a.d. 150 — but a few years after the 
death of the apostle John— speaks of infant baptism as being 
the practice of the church. Justin Martyr, born near the close 
of the first century, speaks of those who were members of the 
church, sixty years old, who were made disciples to Christ in 
their infancy. Irenseus, Origen, Cyprian, and others, in their 
writings, all prove the practice of infant baptism in the earliest 
ages of the church : and can it be supposed that a practice 
should become so general in the course of a single century after 
the death of the apostles ? if so be, it was something entirely 
new and unscriptural. The supposition is perfectly unreason- 
able. From these and other considerations, it appears that the 
u baptism of young children ought to be retained in the 
church," according to the Article. 

4th. The mode of baptism may now be considered ; and on 
this point our remarks must necessarily be brief. In the Disci- 
pline of the Church it is ordered that " every adult person, and 
the parents of every child to be baptized, have the choice either 
of immersion, sprinkling, or pouring." So that the doctrine 
of the Methodist Church in regard to the mode of baptism may 
be summed up in these words : The application of water in 
any becoming mode, in the name of the Father, Son, and Holy 
Ghost. 

Much that has been said in regard to the nature of baptism 
in preceding pages, will throw light on the mode of baptism, 
and if the Methodist Church admits the validity of immersion, 
as a mode of baptism, it by no means endorses that mode as 
the only one, for numerous reasons : and, 1st. The mode is not 
designated in Scripture. The command to be baptized is 
therein found, and if the meaning of baptize, is to cleanse, pur- 
ify, &c, the mode by which the cleansing shall be performed, 
is left to the judgment of the administrator. 



BAPTISM. 



2d. There is no clear proof of the ordinance having been ad- 
ministered by immersion in a single case during the ministry 
of Christ and his apostles. Even the baptism of Christ by 
John, does not appear to have been by immersion, because (1.) 
It was not the customary mode of administering the rite among 
the Jews. (2.) This mode did not comport with the design 
of his baptism. He was baptized " to fulfil all righteousness" 
— the requirements of the Jewish law. In Lev. viii. 6, 12, 30, 
we find what was the mode of consecrating priests to the sacred 
office — " Moses brought Aaron and his sons, and washed them 
with water 5 '— not in water. " He poured anointing oil upon 
Aaron's head, to sanctify him ;" " He sprinkled the anointing 
oil and blood upon Aaron and his sons." JSTow, in compliance 
with this well-known custom among the Jews, Christ was bap- 
tized — washed— consecrated — by John, and formally inducted 
into the office of the Christian priesthood, and we maintain 
that his being immersed would have been an unmeaning cere- 
mony, so far as the mode is concerned, and that only by sprink- 
ling, pouring, or both, could the Saviour " fulfil all righteous- 
ness." (3.) The prepositions " into," " out of," and " from," in 
the Greek Testament, do not convey the idea of immersion, as 
every school-boy knows, who has studied the Greek language. 
Christ went up " into a mountain" — was he immersed in the 
mountain ? fit There came boats from Tiberias" — had they 
been immersed in Tiberias ? The strong probability is, that 
Christ went down to Jordan to wash, in compliance with the 
Jewish custom of consecration. Having washed his hands, and 
probably his feet, in the water, John took of the liquid element, 
and poured and sprinkled it upon his person, and the Holy 
Ghost then lighted upon him. All this is in keeping with the 
design of his baptism : any other mode would have failed in 
expressiveness. 

(4.) The baptism of the thousands on the day of Pentecost 
affords an evidence that immersion could not have been physi- 
cally possible. Three thousand were baptized m the space of 



178 



EPISCOPAL METHODISM. 



a few hours. Now, if each of the twelve apostles baptized 
which is not at all certain — there would have been two hun- 
dred and fifty for each apostle to baptize, within these few 
hours ; and think you that these three thousand could have 
been immersed in the small brook of Cedron, the receptacle of 
all the filth and refuse stuff of a large city like Jerusalem ? 

(5.) The baptism of the Philippian jailer, with his household, 
in the house, at midnight, is a proof that immersion could not 
have been the mode, as is also the baptism of Saul, " who 
arose," — stood up — " and was baptized." 

(6.) The fact that the " Spirit, the water, and the blood, are 
said to agree in one," is a proof that immersion cannot be the 
mode of baptism prescribed by the Holy Scriptures. These 
three " agree," partly in the design, and partly in the mode : 
and if we can be assured of the mode in which blood was an- 
ciently applied to the person, as a symbol of moral cleansing 
through tbe blood of Christ— which was invariably by sprink- 
ling — then have we a criterion by which to judge of the proper 
mode of applying water to the candidate for baptism ; and if 
we learn that the Spirit is said " to be shed on us," to " fall on 
us," to be " given" to us, to " descend," <fec, then may we in- 
fer, that pouring or sprinkling are the authorized and proper 
modes of administering this important symbolical rite ; while it 
is at the same time cheerfully admitted, that immersion is also 
valid — -for those, who from conscientious motives prefer that 
mode. 

ARTICLE XVIII. 

OF THE LORD'S SUPPEK, 

" The supper of the Lord is not only a sign of the love that Chris- 
tians ought to have among themselves, one to another, but rather is a 
sacrament of our redemption by Christ's death : insomuch that to such 
as rightly, worthily, and with faith receive the same, the bread which 
we break is a partaking of the body of Christ ; and likewise the cup of 
blessing is a partaking of the blood of Christ 



THE LORD'S SUPPER. 



179 



" Transubstantiation, or the change of the substance of bread and 
wine in the supper of our Lord, cannot be proved by holy writ, but is 
repugnant to the plain words of Scripture, overthroweth the nature of 
a sacrament, and hath given occasion to many superstitions. 

" The body of Christ is given, taken, and eaten in the supper, only 
after a heavenly and spiritual manner. And the means whereby the 
body of Christ is received and eaten in the supper is faith. 

" The sacrament of the Lord's Supper was not by Christ's ordinance 
reserved, carried about, lifted up, or worshipped." 

The former part of this article is designed to show what the 
Lord's Supper is, and the three latter clauses are designed to 
guard this sacred institution from the false views of the Roman 
Church, who believe that the body and blood of Christ are 
really and literally present in the sacrament ; that as soon as 
the priest blesses the elements of bread and wine, a transub- 
stantiation, or change of substance, takes place in these ele- 
ments, and that they immediately become changed into flesh 
and blood, soul and divinity, so that the whole Christ is really 
and bodily present. The absurdity and blasphemy of this doc- 
trine is so apparent, that we need not attempt to prove to the 
intelligent reader the falsity of a doctrine as unreasonable as it 
is monstrous. 

The Lord's Supper is designated by different names in the 
New Testament. It is called the Eucharist — the Communion 
— the Sacrament— the Paschal feast— the Passover— all of 
which appellations are used to signify some particular property 
or design in this solemn ordinance : as a Eucharist it partakes 
of the nature of a solemn thanksgiving to God ; as a commu- 
nion, it shows the fellowship existing between Christ and his 
disciples, and between the disciples themselves ; as a sacra- 
ment, it partakes of the nature of a solemn covenant engage- 
ment, entered into between the Saviour and his worshippers ; 
as a Paschal feast, or Passover, it is designed to commemorate, 
the sufferings and death of Christ, and in connection therewith, 
the deliverance wrought out for us by the same. The phrase 



180 



EPISCOPAL METHODISM. 



Lord's Supper, it is thought by some, was not applied by the 
Saviour or his apostles to this sacrament ; as however it was 
used in reference to the last supper which Christ ate with his 
disciples, and the Eucharist was celebrated immediately after 
supper, it has grown into common use, and is so designated in 
the Article before us. 

The design of this sacrament has perhaps been sufficiently 
stated, as above. We wish, however, further to say, that in 
partaking of the same, in commemoration of the sufferings and 
death of Christ, it is with strict reference to the vicarious na- 
ture of the atonement ; not to commemorate his death as a 
martyr, or as the founder of a new dispensation, but as " God 
in Christ, reconciling the world unto himself," by his own 
blood. Thus we recognize the proper and essential divinity 
of our Lord, and for this reason we prefer not to join any, in 
the act of communing, who deny the vicarious nature of the 
atonement, or the Godhead of the " Man Christ Jesus." Uni- 
tarians, Socinians, and others of every grade or name, who deny 
these doctrines, or either of them, must excuse us if we re- 
fuse to partake with them, or neglect to invite them to partake 
with us at the Lord's table. 



ARTICLE XIX. 

OF BOTH KINDS. 

" The cup of the Lord is not to be denied to the lay people ; for 
both the parts of the Lord's Supper, by Christ's ordinance and com- 
mandment, ought to be administered to all Christians alike." 

This Article has reference to the unscriptural and unreason- 
able practice of the Church of Rome, in withholding the cup 
from the laity in the administration of the Lord's Supper. 
Notwithstanding it is expressly and fully admitted by that 



THE ONE OBLATION OF CHRIST. 



181 



church, that communion in both kinds was the practice of 
Christ and his apostles, as also of the primitive Christians, yet, 
by the decrees of councils, and the bulls of popes, anathemas 
are hurled against those who shall say that the laity of the 
church ought not to be denied the cup. Aside from the un- 
scriptural character of the prohibition, is it not evident that the 
laity of that church are denied the sacrament of the Lord's 
Supper ? If by the Lord's Supper is intended the eating of 
bread and the drinking of wine, as instituted by Jesus Christ ; 
and if it can be celebrated with nothing less than bread and 
wine ; then is it evident that the sacrament of the Eucharist is 
a thing unknown to the great body of the Roman Church, 
while denied the use of the cup, and if the definition of the 
" Church," as given by a former Article, is correct, namely, " a 
congregation of faithful men, where the pure word of God is 
preached, and the sacraments duly administered," then it fol- 
lows, as a matter of necessity, that the Roman Church is no 
Church of Christ, because the sacraments are not duly admin- 
istered, according to Christ's institution ; or if a church, the 
clergy only constitute the same, as they, only, receive the com- 
munion in both kinds. 



ARTICLE XX. 



OF THE ONE OBLATION OF CHRIST, FINISHED UPON THE CROSS. 

" The offering of Christ, once made, is that perfect redemption, pro. 1 
pitiation, and satisfaction for all the sins of the whole world, both ori- 
ginal and actual : and there is none other satisfaction for sin, but that 
alone. Wherefore, the sacrifice of masses, in the -which it is commonly 
said, that the priest doth offer Christ, for the quick and the dead to have 
remission of pain or guilt, is a blasphemous fable, and dangerous deceit." 

The former part of this Article endorses an important truth 
taught in God's holy word, namely, the General Redemption 



182 



EPISCOPAL METHODISM. 



of our race, through the death and sufferings of our blessed 
Saviour. 

The Christian world has long been divided in opinion in re- 
gard to the extent of the atonement ; but as in our examina- 
tion of this and other controverted points, our space is necessa- 
rily limited, we shall only be able to glance at the more prom- 
inent arguments which may be adduced in favor of the 
doctrine above alluded to, and in opposition to the one, 
taught in the system designated by the name of Calvinism. 
The latter term is used to signify that system of theology 
taught by John Calvin, in the sixteenth century, endorsed by 
the Westminster Assembly of Divines, and adopted by the 
Presbyterian churches of Scotland, the United States, and 
some other countries, as the body of divinity on which is 
founded the Articles of Faith, which distinguish the Calvin- 
istic churches from those denominated Arminian. 

The essence of the system called Calvinism, may be found 
in Calvin's Institutes, Westminster Confession of Faith, Con- 
fession of Faith of the Presbyterian Church in the United 
States, and in the Longer, and Shorter Catechisms. From 
these various sources may be collected the distinguishing fea- 
tures of the Calvinistic system. From the Confession of Faith 
of the Presbyterian Church in the United States, we will give 
a few extracts, that the reader may see the bearing which the 
Article has upon the doctrine of Particular Redemption. 

1. "God, from all eternity, did, by the most wise and holy 
counsel of his own will, freely and unchangeably ordain what- 
soever comes to pass." In this extract we are taught that 
whatsoever comes to pass, has been ordained by God from all 
eternity. The term " whatsoever" can be understood only in 
its legitimate sense, to mean, everything which comes to pass, 
whether good or evil, natural or moral, physical or mental ; 
and whether predicated of devils, angels, or men ; whether 
coming to pass in heaven, earth, or hell, all has been ordained 
of God. 



THE ONE OBLATION OF CHRIST. 



183 



2. " By the decree of God, for the manifestation of his glory, 
some men and angels are predestinated to everlasting life ; and 
others foreordained to everlasting death." This language is so 
plain, that it seems impossible to misunderstand it, and by it 
the extent of the atonement must necessarily be limited to the 
number predestinated to eternal life. 

3. " These angels and men thus predestinated and foreor- 
dained, are particularly and unchangeably designed ; and their 
number is so certain, and definite, that it can neither be in- 
creased, nor diminished." In this Article, we are taught that 
the number of those predestinated to life, or foreordained to 
death, is unchangeably and unalterably fixed. 

4. " Those of mankind that are predestinated unto life, God, 
before the foundation of the world was laid, according to his 
eternal and immutable purpose, and the secret counsel and 
good pleasure of his own will, hath chosen, in Christ, unto 
everlasting glory, out of his mere free grace and love, without 
any foresight of faith, or good works, or perseverance in either 
of them, or any other thing in the creature as conditions or 
causes, moving him thereto, and all to the praise of his glorious 
grace." 

5. " Neither are any other redeemed by Christ, effectually 
called, justified, adopted, sanctified, and saved, but the elect 
only." 

6. " The rest of mankind, God was pleased, according to the 
unsearchable counsel of his own will, to pass by, and ordain 
them to dishonor and wrath, for their sin, to the praise of his 
glorious justice." 

T. " All those whom God has predestinated unto life, and 
those only, he is pleased effectually to call, by his word and 
Spirit, to grace and salvation, by Jesus Christ. This effectual 
call is of God's free and special grace alone ; not from anything 
at all foreseen in man, who is altogether passive therein until 
quickened and renewed by the Holy Spirit." 

8. " Elect infants dying in infancy are regenerated and saved 



184 



EPISCOPAL METHODISM. 



by Christ, through the Spirit ; so also are all other elect per- 
sons. Others, not elected, although they may be called by the 
ministry of the word, and may have some common operations 
of the Spirit, yet they never truly come to Christ, and, there- 
fore, cannot be saved." 

In giving the above extracts to the reader we have selected 
those portions of the Calvinistic creed which have a bearing on 
the doctrine taught in the Article now under consideration ; 
and by a comparison of these with the Article itself, the reader 
cannot fail to perceive a wide and essential difference between 
the teachings of Calvinism, on the one hand, and those of 
Methodism on the other. The doctrines taught in the above 
extracts appear to Methodists, and other Arminians, to be 
both unscriptural and unreasonable. Unscriptural, because we 
think them to be in direct opposition to the plainest declara- 
tions of Scripture ; and unreasonable, because that, aside from 
Scripture, they stand opposed to a correct idea of the character 
and attributes of the Almighty, as entertained by the enlight- 
ened mind. Is it, we ask, either scriptural or reasonable to 
suppose that God from all eternity ordained whatsoever comes 
to pass ? That every action of men, angels and devils was pre- 
determined by God ? 

2. Is it scriptural or reasonable to suppose that by the de- 
cree of God some men and angels are predestinated to life and 
others to everlasting death ? 

3. Is it scriptural or reasonable to suppose that the number 
of the elect and reprobate are so fixed and definite that it can- 
not by any possible contingency be either increased or dimin- 
ished ? 

4. Is it scriptural or reasonable that we should believe that 
those predestinated or elected to everlasting life are thus 
chosen without any foresight of faith or good works as condi- 
tions ? 

5. Is it a scriptural doctrine that none are redeemed by 
Christ but the elect only, while the " reprobate" are left with- 



THE ONE OBLATION OF CHRIST. 



185 



out any interest whatever in the great work of human redemp- 
tion? 

6. Is it either scriptural or reasonable to think that the rep- 
robate are not only passed by without having any provision 
made for their salvation by Jesus Christ ; but are positively 
ordained to hell and damnation, to dishonor and wrath, merely 
because Christ not having died for them their salvation is ren- 
dered absolutely impossible, not by any act of their own, but 
by a decree of God, made from all eternity, and then attribute 
to them the guilt and " sin" of being thus passed by or ordain- 
ed to eternal death ? 

7. Is it in accordance with Scripture and reason to believe 
that while God in his word calls upon all the nations of the 
earth to look unto him and be saved, and commands all men 
everywhere to repent, believe, and obey, that none are designed 
to be effectually called but the elect only ? 

8. Is there any Scripture for dividing the infantile portion 
of mankind into " elect infants'' and " reprobate infants ;" and 
for declaring, that if the one class dies in infancy they are re- 
generated and saved, and of the other, that they " cannot be 
saved V 

We design not to answer these several questions argumenta- 
tively, but simply to state that the former part of the Article 
before us discards, in toto, the doctrine of particular redemp- 
tion, and of election and reprobation, with its necessary adjunct 
infant damnation. And it is scarcely necessary to repeat the 
innumerable passages of Scripture which prove, beyond a 
doubt, that Christ died for the whole world of mankind, for 
we can scarcely open the JSTew Testament without having our 
eyes rest on some passage of Scripture where the general re- 
demption of our race is spoken of in the clearest and fullest 
manner, and that in fact, " The offering of Christ once made is 
a perfect redemption, propitiation, and satisfaction for all the 
sins of the whole world, both original and actual." 

The latter part of the Article is aimed at the doctrine em- 



186 



EPISCOPAL METHODISM. 



braced in the sacrifice of the mass, in which it is said that as 
often as mass is celebrated Christ is offered or sacrificed anew 
for the sins of the people, both living and dead. It is not, of 
course, necessary to say that the pretensions of the Roman 
clergy, in this respect, are not only unreasonable and absurd, 
but are positively injurious to the interests of morals and true 
religion ; for no Protestant can look upon the doctrine of the 
mass without pain and abhorrence. 

ARTICLE XXI. 

OF THE MARRIAGE OF MINISTERS. 

" The ministers of Christ are not commanded by God's law, either 
to vow the estate of a single life, or to abstain from marriage : there- 
fore, it is lawful for them, as for all other Christians, to marry at their 
own discretion, as they shall judge the same to serve best to godliness." 

The doctrine of clerical celibacy, as taught and required by 
the Romish Church, is at war with the teachings of both the 
Old and New Testaments, and destructive of morals and the 
best interests of society. It was not until the fourth century 
that the celibacy of the clergy was required by the church, 
and since that time it has remained a law of the Roman 
Church that none of its ecclesiastically ordained priests, or other 
officers, shall contract marriage. The design of ffhis prohibition 
is to render the clergy more completely subservient to the will 
of the Roman See, by preventing, as far as possible, the exer- 
cise of the social feelings ; and it is a well-established fact, that 
this rule has been promotive of the worst effects, and proved 
destructive to the morality of even the highest dignitaries of 
the church, and hence Luther, well knowing the disastrous 
effects of such prohibition upon the morals of the clergy, wisely 
and boldly bid defiance to the pope, and the mandates of a 
corrupt church, by contracting marriage with a nun. 

It mav be proper here to observe, that in the British Wes- 



RITES AND CERJEMONIES. 



187 



ley an Conference a rule has obtained, by which the preachers 
of the connection are required to abstain from marriage during 
the time of their novitiate, or probation as preachers. This 
rule is designed, partly, to keep the younger preachers free 
from the cares of the world as much as possible during the 
four years of trial, so that they may have better opportunities 
for study, &c. ; and partly to keep a sufficient number of single 
men in connection with the conference to supply those portions 
of the work with unmarried men where the societies are too 
small or feeble to support a number of preachers with their 
families. This rule, however, is not an absolute prohibition of 
marriage, but merely a deferment of this relation until such 
time as membership in the conference is secured. In other 
words, the candidate for the ministry may not contract mar- 
riage, but when he becomes a minister he is at perfect liberty 
to do so. In the Methodist Episcopal Church in the United 
States, no rule exists on the subject, except the one contained 
in this Article. 

ARTICLE XXII. 

OF THE RITES AND CEREMONIES OF CHURCHES. 

" It is not necessary that rites and ceremonies should in all places 
be the same, or exactly alike : for they have always been different, and 
may be changed according to the diversity of countries, times, and 
men's manners, so that nothing be ordained against God's word. Who- 
soever, through his private judgment, willingly and purposely doth 
openly break the rites and ceremonies of the church to which he be- 
longs, which are not repugnant to the word of God, and are ordained 
and approved by common authority, ought to be rebuked openly, that 
others may fear to do the like, as one that offendeth against the com- 
mon order of the church, and woundeth the consciences of weak brethren. 

" Every particular church may ordain, change, or abolish rites and 
ceremonies, so that all things may be done to edification." 

The doctrine embraced by, and taught in this Article, is of 

great importance to the church of Christ in all its various 
14 



188 



EPISCOPAL METHODISM. 



branches, for were it necessary that the rites and ceremonies 
of the church should be in all places and times alike, inasmuch 
as a difference has obtained, and does obtain, it would be diffi- 
cult to prove that Christ has a church on earth at all. 

There are two things comprehended in the gospel of Christ 
in relation to his church. One is, that it must have what is 
essential to its existence and perpetuity ; the other, that it may 
or may not have what is not thus essential. The essential ap- 
pendages to a church are the Scriptures, a living ministry, and 
the sacraments ; the non-essentials are a liturgy, or prescribed 
form of worship, with all other means of grace, not positively 
required by God in his word. We may illustrate this point 
by saying that baptism and the Lord's Supper are essential to 
the existence of the church ; no church may therefore repudi- 
ate these ordinances ; while love-feasts, class-meetings, confirm- 
ation, &c. &c, not being expressly required by the gospel, 
may, or may not be repudiated, by any branch of the church. 
So also in regard to the mode of administering the ordinances. 
That the ordinances of baptism and the Lord's Supper must be 
administered, is rendered certain by the plain commands of 
Christ and his apostles, but whether the former shall be admin- 
istered by sprinkling, pouring, or immersion ; or the latter be 
received while sitting, standing or kneeling, is nowhere stated, 
and any branch of the church may lawfully adopt such rules, 
in relation to such points, as may seem expedient and proper. 
The same course of reasoning will apply also to the govern- 
ment of the church. That a church should exist, is the re- 
vealed will of God ; and that his church should have some 
kind of ecclesiastical government, is also rendered certain ; but 
when we come to inquire into the particular form of church 
government, instituted by Christ and his apostles, we find our- 
selves without direct scriptural authority. Whether, therefore, 
a church shall be governed by an episcopacy, by a presbytery, 
or by itself, independently of all foreign ecclesiastical control, 
is a question not fully settled by divine revelation, and may be 



RITES AND CEREMONIES. 



189 



left to the enlightened judgment of individuals, or associated 
bodies of Christians, to decide for themselves. But in deciding 
for themselves, they have no right to decide peremptorily for 
others ; every man having a natural right to decide for him- 
self, in regard to these matters, so that he decides on nothing 
contrary to the word of God. 

When an associated body of Christians, in the absence of an 
express rule in relation to ecclesiastical government, rites and 
ceremonies, adopt a form of church government for themselves, 
and ordain certain rites and ceremonies, to be used in the 
church, then it is not lawful for any one, through his own pri- 
vate judgment, wilfully and purposely to violate the rules and 
regulations of the church to which he belongs, provided those 
rules are not repugnant to the word of God, and provided, also, 
that his connection with such church is voluntary, and not the 
result of coercion. In either of the latter cases, we believe that 
a man would have the right to violate any ecclesiastical re- 
quirement, which, in his judgment, contravened the laws of 
God, or the right of voluntarily connecting himself where con- 
science and duty point out ; but otherwise, it is the duty of 
every Christian to yield a hearty obedience to the requirements 
of the church of which he is voluntarily a member ; and if, for 
conscience' sake, he cannot yield such obedience, then is it 
clearly his duty voluntarily to withdraw from the church — if 
such withdrawal is possible — and seek a connection with some 
other branch, whose requirements are more congenial with his 
views of Christian duty. To remain in the church, and refuse 
obedience to its wholesome requirements ; or to withdraw from 
the church when such requirements are not repugnant to the 
word of God, is to involve ourselves in the guilt of schism, a 
sin which is pointedly condemned by the word of God, and is 
productive of great and lasting injury to the body of Christ ; 
so that nothing short of imperious necessity should ever induce 
any person to be a promoter or abettor of division in the church of 
God, or to become a separatist from the church of his former choice. 



190 



EPISCOPAL METHODISM. 



There is, consequently, much importance to be attached to 
the due examination of doctrines and ceremonies of any church, 
before a person voluntarily connects himself with the same. 
The examination necessary, may require weeks, and even 
months, before an enlightened judgment can be formed in re- 
lation to these matters, by the young and inexperienced Chris- 
tian, and we consider it an important feature in the polity of 
the Methodist Episcopal Church, that at least six months must 
be given to every candidate for membership, to make such ex- 
amination, before membership is secured, thus guarding the 
candidate, on the one hand, against improper haste in forming 
a judgment, and the church, on the other hand, against the in- 
troduction of improper persons, by giving it an opportunity of 
judging of the correctness of their faith and practice. 



ARTICLE XXIII. 

OF THE RULERS OF THE UNITED STATES OF AMERICA, 

" The President, the Congress, the general assemblies, the governors, 
and the councils of state, as the delegates of the people, are the rulers 
of the United States of America, according to the division of power 
made to them by the Constitution of the United States, and by the 
constitutions of their respective States. And the said States are a 
sovereign and independent nation, and ought not to be subject to any 
foreign jurisdiction."* 

The above Article, with the note appended to it, is designed 
to show the views of the Methodist Episcopal Church in rela- 

* " As far as it respects civil affairs, we believe it the duty of Chris- 
tians, and especially all Christian ministers, to be subject to the su- 
preme authority of the country where they may reside, and to use all 
laudable means to enjoin obedience to the powers that be; and, there- 
fore, it is expected that all our preachers and people who may be un- 
der the British, or any other government, will behave themselves as 
peaceable and orderly subjects." 



THE RULERS OF THE UNITED STATES. 191 



tion to the civil government of the United States, and also the 
duty of American Methodists, who may be residing under the 
protection of the British, or other foreign governments, to be 
obedient and peaceable subjects, while they remain under such 
protection. The Article itself was adopted at the time of the 
organization of the church in 1*784, and the note was appended 
in the year 1820, " to meet the peculiar case of the brethren in 
Canada, against whom unfounded suspicions had been created, 
because the Methodist Episcopal Church, of which they were 
then a part, was regarded as a foreign ecclesiastical authority." 

The doctrine taught, both in the Article, and in the note, is, 
that civil government is of divine origin, that the " powers that 
be, are ordained of God," and that " whosoever resisteth the 
power, resisteth the ordinance of God but the Article does 
not say what particular form of civil government is ordained 
of God, or whether any such form is prescribed by the Ruler 
of the universe. Hence, the divine right of kings, or emperors, 
to reign and rule, is neither asserted, nor denied, while it is 
asserted and maintained, that the delegates of the people of the 
United States are the rulers of the same ; and that said States 
not only form a sovereign and independent nation, but ought 
not to be subject to any foreign jurisdiction. It will be clearly 
seen, then, that while the Methodist Church teaches subjection 
to all who are in authority over us, whether at home or abroad, 
it meddles not with questions of a purely civil and political 
character, any further than to require obedience to the laws 
and requirements of the commonwealth. The question now 
greatly agitated in the nation, whether obedience to all law is 
required by the gospel, and whether we are bound to yield 
such obedience to law, when judged to be unrighteous, is a 
point, which, not having been discussed by the church in her 
general councils, has, of course, not been formally decided, one 
way or the other. On this, as on all other points connected 
with human authority, there will be a variety of opinions en- 
tertained ; and while a Christian may not aid personally in the 



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EPISCOPAL METHODISM. 



execution of any law which he honestly believes contravenes 
the laws and mandates of Jehovah, he may not, on the other 
hand, forcibly resist the execution of any law which the major- 
ity of his fellow-citizens have, by their delegates, thought to be 
necessary for the well-being of the body politic ; while it will 
be incumbent upon him, as a part of the body politic, to labor, 
in every proper manner, for the repeal of such laws as he be- 
lieves are opposed to the " higher law," or rule of right, estab- 
lished by the Creator. Thus far, we presume, there will be a 
unanimity of opinion among all the ministers and members of 
the Methodist Church. In the language of one of her sons, 
" The church, by its moral influence, should countenance and 
sustain the State ; and the State protect the church : both in- 
stitutions being equally of divine appointment, and equally in- 
dispensable to the good of society."^ 



ARTICLE XXIV. 

OF CHRISTIAN MEN'S GOODS. 

<l The riches and goods of Christians are not common, as touching 
the right, title, and possession of the same, as some do falsely boast. 
Notwithstanding every man ought, of such things as he possesseth, 
liberally to give alms to the poor, according to his ability." 

This Article is designed to guard men against the false 
notion that when a man becomes a Christian he loses his indi- 
vidual right to property, and that all that he has should be 
merged in one common fund. "Whatever might be right under 
a perfect social system, it is very evident, as society is now con- 
stituted, a community of goods would do more harm than 
good; the indolent and improvident would prey upon the 
fruits of industry and economy, and the result would be the 
general prevalence of anarchy and confusion. It is maintained 

* Comfort's Exposition, page 345. 



CHRISTAIN MEN'S GOODS. 



193 



by the advocates of the community system, that the early 
Christians, who " had all things in common," set an example 
which we ought to follow ; but it is not certain that their course 
was designed as an example ; the probability, nay, the moral 
certainty is, that it was not ; neither is it certain that they had 
all things common in the sense of having no individual right 
to control any part thereof. It is true, that when they sold 
their possessions and goods, and made an offering thereof to 
the common stock, they lost the individual right to control it, 
while it is equally evident that by far the greatest portion of 
the early Christians retained a part of their goods in their own 
possession, from the fact that there existed among them a dis- 
tinction between rich and poor, or those who gave and those 
who received alms, as in the case of Dorcas, the Hebrew 
widows, and those for whom collections in the churches were 
taken. The probability therefore is, that 8 having all things in 
common," is to be understood in a limited sense, and that the 
sale of their goods was a voluntary act, not enjoined by Christ 
or his apostles. 

While, therefore, the principle of socialism is not enforced by 
the word of God, there is a principle^ recognized, a duty en- 
forced, of giving to the poor according to our abundance ; and 
this duty is of perpetual obligation, or as long as the distinction 
between rich and poor may be properly said to exist ; and the 
fact that the State may, in some countries, make provision for 
its resident poor, does not, in our opinion, relieve the Church 
entirely, if at all, of the duty of giving alms to those who need. 
There always will be a class in society who are proper objects 
of charity, who will not avail themselves of any provision made 
for them by the civil government ; and there are others — mem- 
bers of the church — whom it would be disgraceful to the 
Church of God to allow to become pensioners upon the 
bounties of the state designed for the poor ; these classes must 
be cared for, their wants must be supplied, and the rich, out of 
their abundance, must supply these wants, and woe be to the 



194 



EPISCOPAL METHODISM. 



man who, seeing his brother or sister in need, and who having 
the means to relieve their necessities, " shuts up his bowels of 
compassion against them." 

ARTICLE XXV. 

OF A CHRISTIAN MAN'S OATH. 

" As we confess that vain and rash swearing is forbidden Christian 
men by our Lord Jesus Christ and James his apostle, so we judge that 
the Christian religion doth not prohibit but that a man may swear 
when the magistrate requireth, in a cause of faith and charity, so it be 
done according to the prophet's teaching, in justice, judgment, and 
truth." 

The design of this Article is very apparent, — to discounte- 
nance the sin of profanity, and at the same time sanction judicial 
oaths, or oaths required to be taken in a court of justice, or be- 
fore a magistrate. These oaths, in some form, are required to 
be taken by the subjects of all civilized countries, and indeed 
they may be considered a necessary appendage to the proper 
administration of justice under the present constitution of so- 
ciety. We say that oaths in some form are required to be 
taken ; for whether we " swear by the ever-living God," to tell 
the truth, or simply " affirm" that we will tell the truth, the 
solemnity and binding nature of the asseveration is the same in 
the eye of human law, and we have no doubt is considered as 
equalty sacred and binding by the great Lawgiver of the 
universe. 

The Quakers and some other conscientious persons, refuse to 
take judicial oaths, on the ground that all swearing is forbidden 
by the Saviour. Now, while we honor the conscientious 
scruples of all men, we cannot but think that an improper 
view is taken of the meaning of the Saviour in the above pro- 
hibition. By reading the context carefully the reader will no 



A CHRIST AIN MAN'S OATH. 



195 



doubt perceive that the kind of swearing prohibited by Christ 
is not that required by the civil magistrate, but that of which 
the Jews were notoriously guilty, swearing falsely by the tem- 
ple, by the throne of God, and that too when not required to 
do it by the civil magistrate. That the latter was the mean- 
ing of the Saviour, to us is abundantly evident from the fact 
that when placed upon his trial before the high-priest, he was 
sworn by the latter to tell the truth. The practice of swearing 
criminals was common among the Jews, and the form of oath 
to them administered was in these words, " I adjure thee by 
the living God to answer, whether the thing be so or not." 
Now, this very oath, in substance, was administered to Christ, 
and had he considered it unlawful to take such an oath, he no 
doubt would have refrained from answering, but instead of this, 
he immediately replies to the adjuration of the high-priest, thus 
showing that while he discountenanced profanity in all its 
forms, he sanctioned the administration of judicial oaths. That 
judicial oaths are proper is also evident from what the apostle 
Paul says in relation to them, " An oath for confirmation is to 
them an end of all strife." Now, had such oaths been unlaw- 
ful and forbidden, the apostle, no doubt, would have considered 
it his duty to have said so when speaking of the subject, but 
instead of this he uses it as an illustration, and then proceeds 
to show that " God confirmed his promise to Abraham by an 
oath." These considerations prove the doctrine in the Article 
to be correct, and show conclusively that while it is forbidden 
to swear profanely, it is right to swear when judicially required 
to do so. 



196 



EPISCOPAL METHODISM. 



APPENDIX TO THE ARTICLES. 



In our Introduction to the Articles of Religion, we intimated 
that there are certain doctrines of Methodism not clearly stated 
in the same. The reason for this is not to he traced to an un- 
willingness on the part of the church to publish to the world 
all that she believes, but to the simple fact, that with the ex- 
ception of the one which refers to the " Rulers of the United 
States," the Articles were all prepared for the church by Mr. 
Wesley himself. Mr. Wesley being a minister of the Church 
of England, very naturally and properly selected such Articles 
from the Common Prayer Book which he judged contained 
sound and wholesome doctrine ; while those which admitted 
of dispute, as it regards their true meaning, were omitted. 
But while omitting some of the Articles, he did not feel him- 
self at liberty to supply their place with others of his own 
making ; hence several important doctrines which are taught 
by the Methodists in all parts of the world, are not even alluded 
to in the Articles of Religion. While a strong disposition to 
venerate, just as it is, whatever came from the hand of the 
founders of Methodism, has hitherto prevented the alteration 
or the addition of any other Articles to the original twenty- 
five ; and more especially as in the constitution of the church 
it is expressly said that "the General Conference shall not re- 
voke, alter, or change our Articles of Religion and as in the 
provision made for the alteration of the constitution, whereby 
every other Article of the same may be changed, the above 
clause is carefully excepted. While, therefore, it might have 
been desirable, when the church was organized, that all the 
important features of Methodist theology should have been 



WITNESS OF THE SPIRIT. 



197 



embodied in the Articles, and is a matter of regret to some that 
they were not ; yet we have reason to be thankful to the great 
Head of the Church that there has been no disposition mani- 
fested to modify or change the existing Articles. While it is 
also a matter of thankfulness that in Wesley's sermons, and in 
other standard writings of the church, the important doctrines 
which are omitted in the Articles, or are but incidentally 
alluded to, are in the former clearly taught, and by the present 
race of Methodist ministers are faithfully preached. Among 
these important doctrines referred to, are the doctrine of the 
Witness of the Spirit; the Sanctification of believers ; the 
possibility of falling from Grace ; and the doctrine of Mer- 
nal Rewards and Punishments. 



I. 

ON THE WITNESS OF THE SPIRIT. 

The witness of the Spirit of God that we are the children of 
God, is one of the glorious privileges of believers ; but to under- 
stand this subject fully, as taught by Mr. Wesley, we will make 
a few extracts from his Sermon on Rom. viii. 16, "The Spirit 
itself beareth witness with our spirit that we are the children 
of God." 

" I. The witness, or testimony of our own spirit." " With 
regard to the testimony of a Christian's own spirit, the founda- 
tion of this is laid in numerous texts of Scripture, which de- 
scribe the marks of the children of God, and that very plainly." 
" This may be still further aided by the ministry of the word, 
meditation, and religious conversation. And every man, using 
the understanding which God has given him, and which reli- 
gion was designed to improve, by applying those Scripture 
marks to himself, may know whether he is a child of God.' 
For instance, 1 John ii. 3, 5, 29 : 4 And hereby we do know 
that we know him, if we keep his commandments. — But whoso 



198 



EPISCOPAL METHODISM. 



keepeth his word, in him verily is the love of God perfected : 
hereby know we that we are in him. — Ye know that every one 
that doeth righteousness is born of him.' — iii. 4, 19, 24 ; iv. 
13 ; v. 18. Probably, from the beginning of the world, none 
of the children of God were ever farther advanced in the grace 
of God, and the knowledge of Christ, than the apostle John, 
and those to whom he wrote at that time. Yet they did not 
despise these marks of being God's children, but applied them 
to their own hearts, for the confirmation of their faith. Yet all 
this testimony is no other than rational ; the witness of our 
own spirit, our reason, or understanding. It all resolves itself 
into this : those who have these marks, these are God's chil- 
dren ; but we have these marks, therefore we are his children. 
But how does it appear that we have these marks — that we 
love God and our neighbor, and that we keep God's command- 
ments ? The question does not mean, how does it appear to 
others, but to ourselves. As easily as you can know whether 
you are alive, in pain, or in ease, may you know whether you 
are saved from proud wrath, and have the ease of a meek and 
quiet spirit ; whether you love your neighbor as yourselves ; 
whether you are kindly-afFectioned, gentle, and long-suffering ; 
whether you outwardly keep God's commandments, by living 
godly, righteous, and sober lives. This is properly the testi- 
mony of our own spirit. It is a consciousness of our having 
received in, and by the spirit of adoption, the tempers men- 
tioned in the word of God, as belonging to his adopted chil- 
dren. 

" But what is the testimony of God's Spirit, which is super- 
added to, and conjoined with this ? How does he bear witness 
with our spirit, that we are the children of God ? It is hard 
to find words in the language of men, to explain the deep 
things of God. But perhaps one might say, the testimony of 
the Spirit is an inward impression on the soul, whereby the 
Spirit of God directly witnesses to my spirit, that I am a child 
of God ; that Jesus hath loved me, and given himself for me ; 



WITNESS OF THE SPIRIT. 



199 



that all my sins are blotted out, and i", even /, am reconciled 
to God. 

" This testimony of the Spirit of God must, in the very na- 
ture of things, go before the testimony of our own spirit. We 
must be holy in heart and life, before we can be conscious that 
we are so. But we must love God before we can be holy at 
all ; this being the root of all holiness. 'Nov/ we cannot love 
God till we know he loves us. And we cannot know his par- 
doning love to us, till his Spirit witness it to our spirit. Since, 
therefore, this testimony of his Spirit must precede the love of 
God, and all holiness, of consequence it must precede our in- 
ward consciousness thereof, or the testimony of our own spirit 
concerning them. 

" He that loves God, and delights and rejoices in him with 
an humble joy, a holy delight, and an obedient love, is a child 
of God ; but I thus love, delight, and rejoice in God : therefore 
I am a child of God : then a Christian cannot doubt of his be- 
ing a child of God. Of the former proposition he has as full 
assurance, as he has that the Scriptures are of God ; and of 
his thus loving God, he has an inward proof, which is nothing 
short of self-evident, 

" The manner how the divine testimony is manifested to the 
heart, I do not take upon me to explain. See John iii. 8. But 
we know the fact, namely, that the Spirit of God gives a be- 
liever such a testimony of his adoption, that while it is present 
to the soul, he can no more doubt the reality of his sonship, 
than he can doubt of the shining of the sun, while he stands in 
the full blaze of heaven. But, 

" II. How may this joint testimony of God's Spirit and of our 
own spirit, be clearly distinguished from presumption of mind, 
and the delusions of Satan ? (1.) The Holy Scriptures abound 
with marks, distinguishing the one from the other. They de- 
scribe repentance as constantly going before this witness of par- 
don. (2.) The Scriptures describe the being born of God, 
which must precede the witness that we are his children, as a 



200 



EPISCOPAL METHODISM. 



change no less than from darkness to light, as well as from the 
power of Satan unto God. And (3.) The Scriptures describe 
the joy accompanying the witness of the Spirit, as tending to 
promote humility. In the presumptuous, deceived man, it is 
the contrary. Instead of being humble, meek, gentle, teacha- 
able, slow to hear, and slow to wrath, he is haughty, assuming, 
quick to hear, and swift to speak, fiery, vehement, and eager in 
his conversation : yea, sometimes there is a fierceness in his air 
and manner of speaking, as well as of his whole deportment, as 
if he were going to take the matter out of God's hands, and 
himself to devour his adversaries. (4.) The Scriptures teach, 
* This is the love of God — the sure mark thereof — that we 
keep his commandments.' The genuine lover of God will do 
his will. But with the presumptuous pretender to the love of 
God, it is otherwise. He is not zealous, watchful over his 
tongue, and heart, nor anxious to deny himself, and take up 
his cross. It follows, from undeniable evidence, that he cannot 
have the true testimony of his own spirit. He cannot be con- 
scious of having those marks which he has not, nor can the 
Spirit of God bear witness to a lie ; or testify that he is a child 
of God, when he is manifestly a child of the devil. 

" III. What is the witness of the Spirit ? The original word 
may be rendered either the witness, or (less ambiguously), the 
testimony, or the record. 1 John v. 11. I do not mean to 
say, that the Spirit of God testifies this by an outward voice ; 
no, nor always by an inward voice, although he may do this 
sometimes. Neither do I suppose that he always applies some 
Scripture to the heart, though he often may do this. But he 
so works upon the soul by his immediate influence, and by a 
strong though inexplicable operation, that the stormy winds 
and troubled waves subside, and there is a sweet calm : the 
heart resting in the arms of Jesus, and the sinner being clearly 
satisfied that God is reconciled, and that all his iniquities are 
forgiven, and his sins covered. That there is a testimony of 
the Spirit, is acknowledged by all parties. And it is not ques- 



WITNESS OF THE SPIRIT. 



201 



tioned whether there is an indirect witness or testimony that 
we are the children of God. This is nearly, if not exactly the 
same with the testimony of a good conscience towards God. 
Nor do we assert there can be any real testimony of the Spirit, 
without the fruit of the Spirit. We assert, on the contrary, 
that the fruit of the Spirit immediately springs from this testi- 
mony. But the point in question is, whether there be any di- 
rect testimony of the Spirit at all ? Whether there be any 
other testimony of the Spirit than that which arises from a con- 
sciousness of the fruit — I believe there is. 

" IV. 4 The Spirit itself beareth witness with our spirit, that 
we are the children of God.' It is manifest that there are two 
witnesses mentioned, who together testify the same thing — the 
Spirit of God, and our own spirit. But what is the witness of 
the Spirit? See verse 15 — 4 Ye have received the Spirit of 
adoption, whereby we cry, Abba, Father,' and Gal. iv. 6, i And 
because ye are sons, God hath sent forth the Spirit of his Son 
into your hearts, crying, Abba, Father.' And experience 
agrees with the Scripture testimonies. It has been confirmed 
by a cloud of living and dying witnesses. It is confirmed by 
the experience of many at the present day. And it is sanc- 
tioned by this additional consideration, that all those who are 
awakened out of the sleep of sin, cannot be satisfied with any- 
thing short of the direct witness of God's Spirit that they are 
pardoned." 

We might enlarge our extracts from the valuable writings 
of Mr. Wesley on this subject, but we have probably quoted 
enough to show the views of the Methodist Church on this im- 
portant branch of Christian doctrine. From these extracts we 
learn that the order of operation is, (1.) Repentance. (2^) 
Faith. (3.) Pardon. (4.) The witness of God's Spirit. (5.) 
The fruits of the Spirit. (6.) The witness of our own spirits : 
and that this is the scriptural arrangement, or order of opera- 
tion, there can be no doubt, any more than that the direct wit- 
ness of the Spirit is given to the children of God. A few scrip- 



202 



EPISCOPAL METHODISM. 



tural quotations bearing on the latter point, will close this Arti- 
cle. " We know that we have passed from death unto life, be- 
cause we love the brethren," " Beloved, now are we the sons 
of God, and it doth not yet appear what we shall be, but we 
know that when he shall appear, we shall be like him, for we 
shall see him as he is." 1 John iii. 2, &c. " For God hath 
revealed them to us, by his Spirit ; for the Spirit searcheth all 
things, yea, the deep things of God." 1 Cor. ii, 12. Many 
other passages might be given, but the above must suffice. 

II. 

OF THE SANCTIFICATION OF BELIEVERS. 

The doctrine of entire sanctification is one of the important 
and distinguishing doctrines of the Methodist Church. The 
thing intended by the term entire sanctification, is frequently 
called by other names equally expressive and comprehensive : 
as, Christian perfection, perfect love, holiness of heart, supreme 
love to God, &c. In the statement of this doctrine, we feel it 
important to abide by the old landmarks, and will accordingly 
give the views of the church, in Mr. Wesley's own language, 
as found in his sermon on Christian Perfection. In this ser- 
mon he inquires, " (1.) In what sense Christians are not ; (2.) 
in what sense they are perfect." 

" (1.) In what sense they are not. They are not perfect in 
knowledge. They are not free from ignorance — no, nor from 
mistake. We are no more to expect any living man to be in- 
fallible, than to be omniscient. They are not free from infirm- 
ities, such as weakness, and slowness of understanding, irregu- 
lar quickness or heaviness of imagination. Such, in another 
kind, are impropriety of language, ungracefulness of pronuncia- 
tion ; to which one might add a thousand nameless defects 
either in conversation or behavior. From such infirmities as 



SANCTIFICATION OF BELIEVERS. 



203 



these, none are perfectly freed, till their spirits return to God ; 
neither can we expect, till then, to be wholly freed from temp- 
tation ; for 4 the servant is not above his master.' But neither 
in this sense is there any absolute perfection upon earth. There 
is no perfection of degrees, none which does not admit of a con- 
tinual increase. 

li (2.) In what sense they are perfect Observe, we are not 
now speaking of babes in Christ, but adult Christians. But 
even babes in Christ are so far perfect as not to commit sin. 
This, St. John affirms expressly ; and it cannot be disproved by 
the examples of the Old Testament. For what if the holiest 
of the ancient Jews did commit sin ? We cannot infer from 
hence, that 1 all Christians do, and must commit sin, as long as 
they live.' 

" But does not the Scripture say, ' A just man sinneth seven 
times a day V It does not Indeed, it says, 4 A just man 
falleth seven times ;' but this is quite another thing ; for, First, 
the words ' a day' are not in the text. Secondly, here is no 
mention of falling into sin at all. What is here mentioned, is, 
falling into temporal affliction. 

" But elsewhere Solomon says, i There is no man that sin- 
neth not' Doubtless thus it was in the days of Solomon ; yea, 
and from Solomon to Christ there was then no man that sinned 
not. But whatever was the case with those under the law, we 
may safely affirm, with St John, that since the Gospel was 
given, 4 he that is born of God, sinneth not.' 

" The privileges of Christians are in no wise to be measured 
by what the Old Testament records concerning those who were 
under the Jewish dispensation ; seeing the fulness of time is 
now come, the Holy Ghost is now given, the great salvation of 
God is now brought to men, by the revelation of Jesus Christ. 
The kingdom of heaven is now set up on earth, concerning 
which the Spirit of God declared of old time (so far is David 
from being the standard or pattern of Christian perfection,) 
4 He that is feeble among them at that day, shall be as David ; 



204 



EPISCOPAL METHODISM. 



and the house of David shall be as the angel of the Lord be- 
fore them.' 

44 4 But the apostles committed sin ; Peter, by dissembling^ 
Paul, by his sharp contention with Barnabas.' Suppose they 
did, will you argue thus— 4 If two of the apostles once commit- 
ted sin, then all other Christians, in all ages, do, and must 
commit sin, as long as they live V Nay, God forbid we should 
thus speak. No necessity for sin was laid upon them ; the 
grace of God was surely sufficient for them. And it is suffi- 
cient for us at this day. 

" But St. James says, 4 In many things we offend all.' True? 
but who are the persons here spoken of? Why, those many 
masters or teachers whom God had not sent ; not the apostle 
himself, nor any real Christian. That in the word we, used by 
a figure of speech common in all other as well as the inspired 
writings, the apostle could not possibly include himself, or any 
other true believer, appears, first, from the ninth verse, 4 There- 
with bless we God, and therewith curse ive men.' Surely not 
we apostles ! not we believers ! Secondly > from the words pre- 
ceding the text: 4 My brethren, be not many masters — -or 
teachers— knowing that we shall receive the greater condem- 
nation. For in many things we offend all.' We ! Who ?. 
Not the apostles, nor true believers, but they who were to re- 
ceive the 4 greater condemnation,' because of those many offen- 
ces. Nay, thirdly, the verse itself proves that 4 we offend all,* 
cannot be spoken either of all men, or of all Christians ; for in 
it immediately follows the mention of a man who offends not 
as the we first mentioned did; from whom, therefore, he is 
professedly contradistinguished and pronounced a 4 perfect 
man.' 

44 But St. John himself says, 4 If we say that we have no sin 
we deceive ourselves ;' and 4 if we say we have not sinned, we 
make him a liar, and his word is not in us.' 

44 1 answer, (1.) The tenth verse fixes the sense of the eighth : 
4 If we say we have no sin,' in the former, being explained by, 



SANCTLFICATION OF BELIEVERS. 



205 



g If we say we have not sinned' in the latter verse. (2.) The 
point under consideration is not whether we have, or have not 
sinned heretofore ; and neither of these verses asserts that we 
do sin or commit sin now. (3.) The ninth verse explains both 
the eighth and tenth : 4 If we confess our sins, he is faithful 
and just,' not only to forgive us our sins, but also to cleanse us 
from all unrighteousness, that we may 'go and sin no more.' 
In conformity, therefore, both to the doctrine of St. John and 
the whole tenor of the New Testament, we fix this conclusion : 
a Christian is so far perfect as not to commit sin. 

"This is the glorious privilege of every Christian, yea, 
though he be but a babe in Christ. But it is only of grown 
Christians it can be affirmed they are in such a sense perfect, 
as, secondly, to be freed from evil thoughts and evil tempers. 
From sinful or evil thoughts. Indeed, whence should they 
spring ? 4 Out of the heart of man,' if at all, 4 proceed evil 
thoughts.' If, therefore, the heart be no longer evil, then evil 
thoughts no longer proceed out of it ; for, 4 a good tree cannot 
bring forth evil fruit.' 

" And as they are freed from evil thoughts, so likewise from 
evil tempers. Every one of these can say, with St. Paul, 4 1 
am crucified with Jesus ; nevertheless I live ; yet not I, but 
Christ liveth in me ;' words that manifestly describe a deliver- 
ance from inward, as well as from outward sin. 4 For what 
communion hath light with darkness, or Christ with Belial !' 

"He, therefore, who liveth in these Christians, hath 4 puri- 
fied their hearts by faith,' insomuch that every one who has 
6 Christ in him the hope of glory,' 4 purifieth himself even as he 
is pure.' He is purified from pride, for Christ was lowly in 
heart; he is pure from desire and self-will, for Christ desired 
only to do the will of his Father ; and he is pure from anger 
in the common sense of the word, for Christ was meek and 
gentle. 

" Thus doth 4 J esus save his people from their sins not 
only outward sins, but from the sins of their hearts. 4 True,' 



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EPISCOPAL METHODISM. 



says some, ' but not till death, not in this world.' Nay, St. 
J ohn says, 4 Herein is our love made perfect that we may have 
boldness in the day of judgment ; because as he is so are we 
in this world. 1 i If we walk in the light, as he is in the light, 
we have fellowship one with another, and the blood of Jesus 
Christ, his Son, cleanseth us from all sin !' Now, it is evident 
that the apostle speaks of a deliverance wrought in this world, 
for he saith not the blood of Christ will cleanse at the hour of 
death, or in the day of judgment, but it cleanseth at the time 
present us living Christians from all sin." 

Much more might be added from the excellent sermon in 
which the above extracts are found, but we have stated enough 
to show what were the views of Mr. Wesley in regard to the 
doctrine of sanctification, or Christian perfection. And we 
may here remark that precisely the same views are entertained 
by the Methodist ministry of the present day in regard to this 
important branch of Christian theology, as are above taught 
by the venerated founder of Methodism ; and what is still more 
pleasing, hundreds of them, as well as thousands of the laity, 
have the abiding witness that they love God with all the heart, 
and their lives and deportment evince the correctness of the 
testimony. 

III. 

OF THE POSSIBILITY OF FALLING FROM GRACE. 

The question " May a child of God totally and finally fall 
from grace, so as to be eternally lost ?" is purely a scriptural 
question, or rather a question which Scripture only can answer ; 
and when thus answered, reason and common sense must unite 
in pronouncing the decision of Scripture correct. It is well 
known that the Methodist Church considers the answer of 
Scripture to be in the affirmative, and only in the affirmative 
of this question, and consequently that she repudiates the doc- 



POSSIBILITY OF FALLING FROM GRACE. 207 



trine of the saints' necessary final perseverance. But to the law 
and to the testimony on this point ; and — 

1. The Old Testament plainly teaches the possibility of total 
and final apostasy. In Ezek. xviii. 24, it is said, " When the 
righteous turneth away from his righteousness and committeth 
iniquity ; in his trespass that he hath trespassed, and in his 
sin that he hath sinned, shall he die." On this passage it may 
be remarked, (1.) That turning away from righteousness is pred- 
icated of the righteous man, which can only refer to a child 
of God. (2.) That the righteous man is supposed to turn away 
from his righteousness. (3.) That, having turned away from 
his righteousness, he commits iniquity. (4.) That having 
turned away and committed iniquity, in the iniquity that he 
hath committed, and in the sin he hath sinned, he shall die. 
(5.) That the iniquity and sin here alluded to is that which in- 
volves final and total apostasy, as is evident from the fact, that 
were it only a partial fall which is intended, then every act of 
religious dereliction would involve the transgressor in death. 
Hence, Moses, David, and Peter, all of whom sinned after 
having become the children of God, must necessarily have 
perished. (6.) The death alluded to in the passage is not the 
death of the body, for wmether the righteous sin or no, they 
must die temporally ; neither is it spiritual death which is 
alluded to, because the latter is the consequence, and not the 
concomitant of transgression ; thus, " when lust hath conceived 
it bringeth forth sin ; and sin when it is finished bringeth forth 
death ;" and for yet another reason : in a succeeding verse it 
is said, " When a righteous man turneth away from his right- 
eousness and committeth iniquity and dieth in them ; for his 
iniquity that he hath done shall he die-;" giving us plainly to 
understand, that if the backslider from God dies in his iniquity, 
that is, dies temporally, then for his iniquity he shall also die, 
that is, suffer the pains of eternal death. Other passages of 
the Old Testament might be adduced in support of the doctrine 
under consideration, but the above are sufficient to prove what 



208 



EPISCOPAL METHODISM. 



was Jewish theology on that point, as taught by the prophet 
of God. 

2. Let us now inquire what the New Testament says in ref- 
erence to the same thing. 

Paul, in 1 Tim. i. 18, 19, says, "War a good warfare; 
holding faith and a good conscience ; which some having put 
away, concerning faith have made shipwreck." From these 
words it is evident, (1.) That Hymenius and Alexander — to 
whom the apostle refers — had once been in possession of faith, 
otherwise they could not have put it away. (2.) Their faith 
was of the right kind ; it was possessed in connection with a good 
conscience, and both were of the kind which Paul exhorted 
Timothy to hold, or retain. (3.) These men, possessing faith 
and a good conscience, had put them away. (4.) They had 
made shipwreck of the same, implying that their faith and 
good conscience were irretrievably lost. (5.) Their final end 
is predicted by the apostle in another verse, "The Lord shall 
reward him — Alexander — according to his works his evil 
works, so that in the case of one, at least, of these backsliders 
the loss of the soul is surely predicated of one who had once 
saving faith. 

In Rom. xi. 11, 17, and subsequent verses, Paul, in address- 
ing his brethren, says, " Some of the branches are broken off, 
and thou art grafted in among them, and with them partakest 
of the root and fatness of the olive-tree. Be not high-minded, 
but fear : if God spared not the natural branches, take heed 
lest he spare not thee. Behold the goodness and severity of 
God : on them which fell severity, but toward thee goodness, 
if thou continue in his goodness, otherwise thou shalt be cut 
off." On this passage we remark, (1.) That the Roman be- 
lievers are said to be grafted into the olive-tree, and to partake 
of the root and fatness thereof. (2.) Paul asserts in the 16th 
verse, that if the " root be holy so are the branches f conse- 
quently these branches were holy. (3.) If these branches con- 
tinued not in the goodness of God 3 they were to be cut off as 



POSSIBILITY OF FALLING- FROM GRACE. 209 



were the natural branches — -the Jews. (4.) When a branch 
is broken off from the parent tree it must die, unless grafted in 
again. (5.) No promise or intimation is given that when cut 
off those branches should ever be restored. 

A similar figure is employed by our Saviour when discours- 
ing with his disciples, as recorded in John xv. 2, 44 Every 
branch in me that beareth not fruit he — the Father — taketh 
away ;" and again, in verse 5, " If a man abide not in me he 
is cast forth as a branch, and is withered." Here observe, (1.) 
That Christ represents his disciples as branches of the true vine : 
a I am the true vine," verse 1. (2.) That if any of the 
branches abide not in Christ, the Father taketh them away. 
(3.) That when cast forth as a branch they are withered — be- 
come dry, dead, and fit only for fuel, (4.) That while in this 
dry and withered state they are, as the figure shows, " gather- 
ed and burned ;-' a fearful evidence that those who are in 
Christ Jesus, if they abide not in him, they shall necessarily 
perish. 

Another evidence of the possibility of total and final apostasy 
is found in John xvii.1'7, and the following verses: " Holy 
Father, keep through thy name those whom thou hast given 
me, that they may be one, as we are " those that thou gavest 
me I have kept, and none of them is lost, but the son of per- 
dition." We here observe, (1.) That the persons spoken of 
were given to Christ by the Father. (2.) That the object of 
thus giving them to Christ was, that they might be one with 
him as he was one with the Father. (3.) That this unity or 
oneness implied a sameness of spirit, of interests, and of enjoy- 
ments ; in other words, those given to Christ were really and 
truly his, as adopted sons. (4.) That, notwithstanding this 
unity and adoption, one of them was lost- — the son of perdition. 
(5.) That this loss was total and final, is abundantly proved by 
the Scriptures which record his fall, his violent death, and the 
forfeiture of his privileges as a Christian and Christian minister. 
From these privileges " Judas, by transgression, fell." Acts i. 



210 



EPISCOPAL METHODISM. 



25. Now, how could he fall if he never had stood ? How 
could Christ have lost him if he never had him ? 

In Matt. xxv. 1-12, is recorded the parable of the Ten Vir- 
gins, five of whom had evidently grace in their hearts, but who, 
through carelessness and improvidence, neglected to keep in 
store a good supply against the evil day, and who in conse- 
quence of such neglect were shut out in outer darkness. But 
not to detain the reader with a critical examination of this pas- 
sage, we pass to notice another of great importance in the 
settlement of this controverted point. 

Heb. vi. 4, 5, 6, "For it is impossible for those who were 
once enlightened, and have tasted of the heavenly gift, and 
were made partakers of the Holy Ghost, and have tasted the 
good word of God, and the powers of the world to come, if 
they shall fall away, to renew them again unto repentance ; 
seeing they crucify to themselves the Son of God afresh, and 
put him to an open shame." It is generally admitted that the 
persons spoken of in this passage are true believers. Should 
any doubt this fact they will observe, (1.) That the persons 
spoken of were once enlightened. (2.) They had tasted of the 
heavenly gift. (3.) They vjere made partakers of the Holy 
Ghost, in its regenerating and sanctifying influences. (4.) 
They had tasted of the good word of God ; and, (5.) Of the 
powers of the world to come. An expression significant of a 
very high degree of grace, similar to that enjoyed by the 
apostle Paul, who in his state of rapture was borne aloft to the 
third heavens, and saw things and heard words that it was 
" not lawful for man to utter a state where the body becomes 
the temple of the Holy Ghost, and heaven the scene of the soul's 
rapturous delight. All these considerations prove that the per- 
sons spoken of in the text were true believers, and that too of 
the most exalted character. But these believers might fall 
away. 

" If they shall fall away," has been rendered by good bibli- 
cal critics, " have fallen away but, not to insist on this ren- 



POSSIBILITY OF FALLING FROM GRACE. 



211 



dering, the fearful possibility of apostasy is as plainly and 
clearly taught in the text as it is possible for language to teach 
it ; for, were it impossible that these should fall, it would be 
not only improper but dishonest in the apostle to predicate the 
opposite of what is true in the matter. Paul was not in the 
habit, we opine, of trifling with the feelings of his Christian 
brethren, nor of " handling the word of God deceitfully." Ad- 
mitting, then, the possibility of their falling away, the question 
occurs, "How far could they fall?" (1.) This falling away is 
not a mere partial declension in religious feeling, or a mere 
temporary alienation from God, but a total and final apostasy 
from the faith of the gospel ; a falling away so far and so low, 
that the wretched apostate " crucifies the Son of God afresh 
and puts him to an open shame" — not only sins against his 
Saviour openly and wickedly, and of set purpose exposes his 
Lord to the jeers and taunts of the ungodly ; but actually 
glories in his shame. Would to God that we could believe 
that the present age afforded no examples of this kind of 
apostasy ; but our own observation and knowledge in regard 
to what some men have been, and what they are now, con- 
strains us to believe, that in the middle of the nineteenth cen- 
tury, there are many living, fearful examples of this kind of 
apostasy. 

(2.) The impossibility of renewing such apostates to repent- 
ance is plainly asserted in the text. It is impossible to renew 
the grace of repentance in their hearts. Such has been the 
magnitude of their crimes against their Saviour, and the stub- 
bornness and ^wickedness of their hearts, that it is not in the 
power of divine grace to renew them to repentance. 

(3.) If it is impossible to renew the grace of repentance in 
the nearts of such apostates, then their doom is unalterably 
fixed, and their " damnation is sure." 

In Heb. x. 26-29, we have another proof of the possibility 
of falling from grace, and of being finally lost. "If we sin 
wilfully after we have received the knowledge of the truth , there 



212 



EPISCOPAL METHODISM. 



remaineth no more sacrifice for sin ; but a certain fearful look- 
ing for of judgment and fiery indignation which shall devour 
the adversaries. He that despised Moses' law died without 
mercy : of how much sorer punishment shall he be thought 
worthy who hath trodden under foot the Son of God, and hath 
counted the blood of the covenant wherewith he was sanctified 
an unholy thing, and hath done despite to the Spirit of grace." 
This passage is fearfully pregnant with meaning. It teaches, 
(1.) That it is possible to sin wilfully after we have received the 
knowledge of the truth. (2.) That this sin may consist in wil- 
fully treading under foot the Son of God ; and in counting — 
esteeming — the blood of the covenant wherewith he was sanc- 
tified an unholy thing — a sin very similar in its nature and 
results to the sin against the Holy Ghost. (3.) That those 
who commit the above sin are worthy of a much sorer punish- 
ment than those who died under Moses' law, and as no punish- 
ment in time can be greater or sorer than the death of the 
body, so the sorer punishment reserved for these apostates from 
sanctifying grace is the eternal death of the soul. 

In closing this Article, it may be proper to state a few rea- 
sonable objections against the doctrine of the necessary final 
perseverance of the saints. 

1. We object to it because it is an essential link in the chain 
of Calvinism ; a system which teaches that God has foreor- 
dained tohatsoever comes to pass ; that God has elected some 
men to eternal life, and doomed others to eternal death, with- 
out any foresight of the faith and good works of the one, or un- 
belief and evil works of the other ; a system which teaches the 
possibility of the damnation of infants, and enforces the doc- 
trines of the " horrible decrees." 

2. We object to it because it effectually destroys mairl free 
moral agency. Once converted, no will or power that man has 
in himself, can prevent his entrance into heaven. If he is as 
wicked as the devil, he must go to heaven, and he cannot help 
it if he would. 



ETERNAL REWARDS AND PUNISHMENTS. 213 



3. We object to this doctrine, because it tends to beget in- 
difference and coldness on the part of Christians, and gives 
license to crime and immorality on the part of backsliders. The 
syren song of " once in grace, always in grace," has no doubt 
lured many to destruction. 

4. We object to it again, because it draws an unwarrantable 
distinction between the sins of the believer, so called, and those 
of the unbeliever ; to the latter it says, " sin, and you shall be 
lost ;" to the former, " sin, and you must be saved," while G-od 
says to all — saints or sinners — " The soul that sinneth, it shall 
die." 

5. We object to it, because it stands diametrically opposed 
to all those warnings, threatenings, expostulations, and declara- 
tions, made in the word of God in reference to the unfaithful. 
What do these warnings mean ? does God trifle with the feel- 
ings and fears of his children ? If not, these children may fall 
from grace, and be lost forever. 

6. We object to the doctrine of necessary perseverance, finally, 
because it is opposed to all the conditional promises of the gos- 
pel. " Be thou faithful unto death," says Christ, " and I will 
give thee a crown of life." This doctrine, in substance, tells 
Christ not to be alarmed about his children, that they cannot 
possibly be otherwise than faithful ; while to the latter it says, 
" If you fall into the most beastly, and accursed sins, you will 
have a 4 little spark of grace 5 remaining, and the crown of life 
shall, and must be yours !" 

IV. 

OF ETERNAL REWARDS AND PUNISHMENTS. 

The Methodists believe, as all know, that the rewards of the 
righteous, and the punishment of the wicked, in the future 
state, will be endless in duration. In reference to the eternal 



214 



EPISCOPAL METHODISM. 



rewards of the righteous, it will not be necessary, in this Article, 
to make any remarks, as no believer in the Bible disputes this 
point of Christian theology. In reference to the eternal pun- 
ishment of the wicked, it may be proper to state our views as 
briefly as possible, as we have already transcended our pre- 
scribed limits in this part of the work. 

The doctrine, then, of the Methodist Church, is, that the 
punishment of the impenitent and incorrigible sinner, extends 
to a future state, and is endless in duration. 

1. That sinners are punished after the death of the body, is 
evident, because some sins cannot possibly be punished in this 
life. Witness the suicide, and the inebriate, who dies in a fit 
of drunkenness ; witness the highway robber and murderer, 
who falls by the hand of his victim. Now, either these receive 
no punishment at all ; or they receive their punishment before 
the commission of their crimes, or they receive such punish- 
ment in a future state. Which is the most reasonable conclu- 
sion, we leave our readers to infer. 

2. That there is future punishment in reserve for the wicked 
appears farther evident from the fact that virtue and vice, 
righteousness and wickedness, must affect men in the coming 
state of being. What ! are all to share alike in the joys of 
heaven ? The idea is absurd. " If there be any virtue," it 
will have its future reward, and if there be unrepented wicked- 
ness, it must have its punishment ; Scripture and reason de- 
mand it. 

3. The Scriptures abundantly teach the doctrine of future 
punishment. We read of the " lake of fire," of " outer dark- 
ness," of " hell," " torment," &c. &c, all of which are applied 
to the state or condition of sinners in the spirit world. 

4. The fact of there being a day of general judgement, which 
we have elsewhere shown in our remarks on Article III., is 
proof of the future punishment of the wicked. If the day of 
judgment is future, then, of course, the punishment of the 
wicked is future, for it is after the judgment that the wicked 



ETERNAL REWARDS AND PUNISHMENTS. 215 

are said to " go away into everlasting punishment and " as 
it is appointed unto men once to die, and after this the judg- 
ment," so is it evident that the punishment of the wicked will 
be after death. 

5. The phrases which are used to denote the entire period 
of man's earthly existence, and those which are employed to 
denote his punishment as a sinner, are so dissimilar as to ren- 
der it morally certain that his punishment shall extend to a fu- 
ture state. On the one hand, his stay on earth is likened to a 
shadow, to vapor, to grass, to a weaver's shuttle ; as being 
short, few, &c; on the other hand, his punishment is repre- 
sented as being of unlimited duration, as being forever and 
ever. 

These considerations abundantly prove that the punishment 
of the wicked will extend beyond time. Another important 
question is, Will the punishment of the wicked be eternal ? 
Universalism says no, the Bible and the Methodist Church say 
yes ! which will the reader believe ? That the Bible teaches 
the doctrine of endless punishment, must be evident to the can- 
did and sincere inquirer after truth. 

1. The terms employed to denote the duration of future pun- 
ishment, prove its eternity. Everlasting, eternal, forever, for- 
ever and ever, unquenchable, dieth not, are all employed to 
signify the duration of punishment. These words literally 
mean endless, and any person who will take the trouble to ex- 
amine a Greek or Hebrew lexicon, will find that the original, 
as well as the rendering, mean nothing more, and nothing less, 
literally, than perpetual, immortal, unintermitted, &c. 

2. No stronger terms are used, nor can be used— for the 
good reason that there are no stronger ones — to denote the du- 
ration of the rewards of the righteous, than those employed to 
signify the duration of the punishment of the wicked. If this 
then is so, is it not clear that such punishment will be unlim- 
ited, or else that the happiness of the righteous will come to an 
end ? 



216 



EPISCOPAL METHODISM. 



3. The free moral agency of man, and the conditionally of 
salvation, prove the eternity of punishment. As a moral agent, 
man is the subject of moral government ; as a free moral agent, 
we contend — Universalism and Calvinism to the contrary not- 
withstanding — that man .cannot be saved without the consent 
of his own will. Now, as salvation depends on his own choice, 
it must, in the nature of things, be conditional, and if condi- 
tional, then salvation may be lost ; and if there is one truth 
more plainly revealed than another, in the word of God, it is 
the conditionality of salvation. Obey and live ; disobey and 
die, is the substance of Scripture doctrine on this point. 

4. Those Scriptures which contain warnings and threatenings 
of future, eternal wrath, prove the possibility of coming short 
of eternal salvation. These are so numerous, and so well 
known, that it seems unnecessary to repeat them. We will 
quote a few, and leave the entire subject with the reader. " He 
that believeth not, shall be damned." " These shall go away 
into everlasting punishment." " Let us therefore fear, lest a 
promise being left us of entering into his rest, any of you should 
seem to come short of it." " Depart, ye cursed, into everlast- 
ing fire, prepared for the devil and his angels." " Where their 
worm dieth not, and the fire is not quenched." 

We have thus endeavored, as comprehensively as possible, 
to state in our remarks on the Articles of Religion, and in the 
Appendix thereto, the leading doctrines of the Methodist Epis- 
copal Church. Our circumscribed limits have not allowed us 
to enlarge upon these as much as we should have done, had 
the work been entirely devoted to that subject. As it is, we 
believe that sufficient has been said to show the scriptural char- 
acter of our doctrines, and to prove the fact that in deducing 
articles of religious faith from the Holy Scriptures, the church 
has not followed " cunningly devised fables," nor adopted the 
inventions of men as a standard of Christian theology in oppo- 
sition to the express warrant of Scripture. 



BOOK III. 
POLITY OF EPISCOPAL METHODISM. 



CHAPTEE I 
SECTION I. 

INTRODUCTION. 

As Mr. Wesley, under God, was the founder of the Method- 
ist Societies, and the expounder of Methodist theology, so was 
he the originator of much that is peculiar to the ecclesiastical 
polity of all the different branches of the great Methodist body 
in all parts of the world. 

While all these branches agree in regard to doctrines and 
mode of worship, it is well known that they differ somewhat 
from each other in relation to questions of church government. 
This difference of opinion might reasonably be expected, and 
while it is an admitted fact that Mr. Wesley and the Method- 
ists generally, agree that there is no particular form of church 
government prescribed in the New Testament, and that " it is 
not necessary that rites and ceremonies should in all places be 
the same or exactly alike," — Article of Religion XXII. — it re- 
mains but for each branch to adopt such a form of ecclesiastical 
polity as they believe will be most conducive to the well-being 
of the church, and which will better promote the glory of God. 
By such views and feelings, Mr. Wesley was no doubt govern- 
ed in the establishment of the prudential rules peculiar to the 
Methodists, and with such design he instituted forms of govern- 
ment for his societies in Europe and America ; and if these 



218 



EPISCOPAL METHODISM, 



forms differ, it is because the circumstances and condition of 
the people in these different countries required a difference to be 
made : hence, while in England we find one form of govern- 
ment instituted for the Methodists by Mr. Wesley in his deed 
of declaration ; by the appointment of Dr. Coke to the superin- 
tendency of the Methodist Societies in America, and the pro- 
vision made for the ordination of ministers of different grades, 
we find a different form for the latter. In the one case we find 
a purely Presbyterian form of church government, and in the 
other, a form partaking partly of the Presbyterian and partly 
of the Episcopalian. 

That Mr. Wesley did design to establish a moderate Epis- 
copacy for the Methodist Church in America we have no more 
doubt than that such an Episcopacy was actually established. 
The enemies of our church organization have, it is true, called 
in question the correctness of this position, and a Methodist 
Episcopal writer, in his work on " The Genius and Mission of 
Methodism," — recently published, — has ventured the opinion, 
that " the idea of ordaining a bishop for the infant church in 
America never entered Wesley's mind," and that " he never 
conceived the idea of organizing through him (Dr. Coke) an 
Episcopal Church in America, in the strict and proper sense of 
that term."* Yet, notwithstanding the above expressed doubts, 
after a careful investigation of the whole subject, we are " more 
than ever convinced" that Mr. Wesley did design the establish- 
ment of an Episcopal Church in the " strict and proper sense 
of that term." Among the reasons which incline us to this 
opinion are the following : — 

1. The preparation, by Mr. Wesley, of the Liturgy, or 
44 Sunday Service of the Methodists in North America ; with 
other occasional Services. London: 1784." This liturgy con- 
tained, among other things, " the form and manner of making 
and ordaining, of superintendents, elders, and deacons."f Now, 

* Strickland on Methodism, page 35. 
f History of the Discipline, page 25. 



ORIGIN OF METHODIST EPISCOPACY. 



219 



in view of the above facts, it may well be asked, what meant 
Mr. Wesley by his threefold form of ordination, if he intended 
simply the organization of a Presbyterian Church ? Why re- 
quire the ordination of ministers, first, as deacons, then as 
presbyters ; and, in case of superintendency, a third and dis- 
tinct ordination to that office ? That ordination to the latter 
office was not merely an appointment thereto, is evident from 
the fact, that Coke and Asbury were both appointed joint 
superintendents by Mr. Wesley, while the former, as an or- 
dained superintendent, was directed to set apart the latter — 
who had been already appointed — to the same same sacred office. 

2. In the Discipline of the Methodist Episcopal Church, 
chap. i. sec. 1, we read, that Mr. Wesley, "preferring the Epis- 
copal mode of church government to any other, set apart 
Thomas Coke — for the Episcopal office ; and directed him to 
set apart Francis Asbury for the same office." These words 
are found in the edition of the Discipline published in 1789, or 
two years previously to the death of Mr. Wesley, and the ques- 
tion very naturally arises, whether it is probable that such a 
barefaced falsehood would appear on the page of Discipline, 
subject to the inspection of Mr. Wesley, if so be it was and is a 
falsehood — and that Mr. Wesley did not conceive the idea of 
organizing, through Dr. Coke, an Episcopal Church in America i 
Common respect for the memory of the fathers and founders 
of Episcopal Methodism forbids us even to harbor the thought 
of deception on this point, and we regret that any Episcopal 
Methodist minister should, even by implication, throw disrespect 
and distrust upon the motives and character of the illustrious 
dead, or virtually accuse the church of perpetuating on the 
very first page of its Book of Discipline a falsehood as gross as 
the above must be, if so be that no Episcopal form of govern- 
ment was intended by Mr. Wesley. 

Having felt it our duty to make these preliminary remarks 
in relation to the origin of Methodist Episcopacy, we are now 
more fully prepared to speak of the nature of such Episcopacy, 



220 



EPISCOPAL METHODISM. 



as well as of the different grades in the ministry and laity of 
the church. 

In what sense is the Methodist Episcopal Church in the 
United States an Episcopal Church ? In attempting a reply 
to this question, such as shall be understood by the general 
reader, it will be necessary to show in what sense it is not 
Episcopal, as well as in what sense it is. And, first, the 
Methodist Church is not Episcopal in the Roman Catholic 
sense of that term. 

In an early day Christianity was planted in the imperial city 
of Rome, through the labors of the apostle Paul. After a 
lapse of time, the inhabitants became Christians, and during 
the reign of Constantine, Christianity became the established 
religion of the Roman Empire. At this period the empire con- 
tained about one hundred and twenty provinces, each province 
embracing many cities, towns and villages. In the course of 
time each village and town had its Christian minister, and the 
cities had several of these. It was soon found convenient to 
exercise an oversight of the more obscure clergy, and, as might 
naturally be supposed, the more prominent of the city ministers 
were selected for that purpose. It was necessary that some 
one should preside as moderators in the assemblies of the clergy 
appertaining to a city or province, the most distinguished were 
selected to that office ; and what at first was merely an office, 
became in due time a separate order in the church ; hence the 
origin of diocesan bishops. Soon it was found convenient to 
have an overseer of the bishops, hence arose archbishops. As 
these multiplied, it was thought necessary to have some one 
who should be superior to all others in ecclesiastical authority 
and dignity, hence arose the papacy ; and what with the in- 
crease of worldly wealth, and the prevalence of worldly splen- 
dor, the church in the course of a few centuries became awfully 
corrupt ; popes, bishops, and the inferior clergy became the 
subjects of the vilest passions that ever disgraced fallen human 
nature ; the pope claimed to exercise prerogatives which can 



EPISCOPACY OF THE CHURCH OF ENGLAND. 221 

only belong* to God, even that of forgiving sins ; and the 
priests claimed the power, not only of creating from day to day 
the real body and blood, soul and divinity, of Jesus Christ, but, 
in consideration of a few paltry pence, claimed the power to 
pardon, as the representatives of Christ, deeds of the most 
atrocious character. As it is a doctrine of the Roman Church 
that she never changes, we are obliged to infer that the same 
powers are still claimed by her bishops and clergy, and it be- 
comes scarcely necessary to repeat that the Methodist Church 
is not Episcopal in the Roman Catholic sense of the word. 
Secondly, The Methodist Episcopal Church is not Episcopal in 
the Church of England, or Protestant Episcopal sense of the 
term. 

The Church of England claims to have derived a succession 
of bishops from the apostles — that is, that there always have 
been bishops who were ordained by other bishops, and that 
each bishop had been previously ordained deacon, and then 
priest, and that this triple consecration is absolutely necessary 
to the perpetuation of the church of Christ, and that all churches 
which have not such an Episcopacy, are without the ministry, 
without the sacraments, and are, in fact, no church at all, but only 
schismatics and pretenders. Now, while it is known that the 
Church of England received her ordinations from Rome, and that 
in the Roman chain there are several important links wanting, it 
is no great wonder that the Methodist Church, with its founder, 
Mr. Wesley, and some of the highest dignitaries of the Church 
of England, should pronounce the dogma of uninterrupted apos- 
tolical succession to be a cunningly devised fable, which no man 
has proved, or can prove. By virtue of this pretended regular 
succession, the bishops of the Church of England, and the Prot- 
estant Episcopal Church, claim the sole right of ordination, and 
of admitting persons to membership in the church by confirm- 
ation, and each parish minister claims and exercises the prerog- 
ative of governing his own flock, of deciding all questions in 
controversy, of trying and expelling members, without the ad- 



222 



EPISCOPAL METHODISM. 



vice or judgment of any ecclesiastical court but himself, and 
from his decision there is no appeal, but to the bishop in per- 
son. JSTow, in neither of the above senses is the Methodist 
Church episcopal, as will be more clearly shown hereafter. 

Thirdly : The Methodist Church is episcopal only in the 
sense of having a class of officers appointed to take a general 
superintendence of the affairs of the church, including both its 
ministry and membership, and in this sense, we maintain that 
it is not only " strictly and properly 5 ' an episcopal church, but 
what is more, a church which is based upon a scriptural found- 
ation, as nearly as we can judge in relation to such matters. 
The Episcopacy of Methodism is of that moderate character, 
which, while it imparts power and efficiency to the office, makes 
the office itself, and the incumbent of the same, entirely depend- 
ent upon the will of the eldership, or presbytery of the church, 
the one for its perpetuity, the other for his election to, and con- 
tinuance in, the same. And it is a matter of rejoicing, that the 
Methodist Church has never, but in a single instance — and that 
in relation to a disputed point arising from slavery — had cause 
to mourn the defection of any of its Superintendents, or to 
distrust their purity of character and singleness of heart. 



APOSTOLIC SUCCESSION, 



223 



SECTION II. 

APOSTOLIC SUCCESSION. 

The Christian world has been divided for centuries on the 
subject referred to in the title to this section. Much might be 
said on the subject of such divisions and sub-divisions of senti- 
ment, but we must at this time confine ourselves to the great 
questions which now agitate the Christian Church : whether an 
Episcopacy, or the existence of bishops, made such by a triple 
consecration, is necessary to the perpetuation of the church of 
Jesus Christ ? And whether such bishops must be able to 
trace their episcopal descent in an uninterrupted line of personal 
succession from the apostles ? It is important to observe here, 
what is involved in assuming to answer the above questions in 
the affirmative. The following results follow an admission of 
the truth of the above : that bishops are, by divine right and 
appointment, an order superior to presbyters ; that they have 
powers, privileges, and authority, by the same divine appoint- 
ment, which the presbyters have not ; that they only, as the 
successors of the apostles, can ordain the bishops and other 
clergy ; that such succession from the apostles is personal, and 
may be traced through a series of bishops, from the youngest 
member of the prelacy, to Peter, the first pope or bishop of 
Rome ; that no ministerial act is valid, that all ordinations, and 
administration of ordinances and sacraments, are void, unless 
performed personally, or by the permission and sanction of epis- 
copally ordained successors of the apostles ; consequently, that 
all other churches, admitting the validity of presbyterian ordi- 
nation, and denying practically the necessity of such prelatical 
succession, are not in fact churches, but mere voluntary associa- 
tions, sects, schismatics, &c. ; that their ministers are nothing 
more than teachers, usurpers, interlopers, blasphemers, and im- 
postors. 

Now, before admitting such monstrous absurdities, and 



224 



EPISCOPAL METHODISM. 



adopting such uncharitable conclusions, as would unchurch and 
anathematize the fairest and loveliest portion of God's heritage, 
and would, by implication, consign the holiest men that ever 
lived, to the blackness and darkness of the bottomless pit, we 
feel disposed to examine these high pretensions to apostolical 
authority, as candidly and critically as our narrow limits will 
allow. 

And first, are bishops, by divine right and appointment, and 
in the sense of being the successors of the apostles, an order 
superior to presbyters ? In answering this question, we natu- 
rally inquire — What was there peculiar in the office and func- 
tions of an apostle of Jesus Christ ? 

One peculiarity is, that they were directly and personally 
called by Jesus Christ, without any other call ; and without 
having previously passed through the lower grades in the min- 
istry. Are modern bishops thus called ? 

Another thing peculiar to the apostolic office, was the man- 
ner in which they were taught and fitted for the work of the 
ministry. They received all their knowledge of the gospel 
from Christ himself, and by direct inspiration of the Holy 
Ghost. Are bishops of the present day taught in this manner ? 

Another thing true of the apostles is, that they were infalli- 
ble in their teachings. Do their modern " successors" lay claim 
to infallibility ? 

Another important fact that should be noticed in reference to 
the apostles is, that their ministerial commissions gave them 
universal authority to administer their functions in every part 
of the world. " Go ye into all the world, and preach the gos- 
pel to every creature." Have modern bishops this universal 
authority ? Are they not, by virtue of their commissions; con- 
fined to their own diocese, however small in extent ? 

]STo bishop, claiming to be such by divine right, pretends to 
lay claim to universal authority, excepting his holiness, the 
bishop of Rome, who, as the only successor of Peter and Paul, 
calls himself " universal bishop," 



PECULIARITIES OF APOSTOLIC OFFICE. 225 



Another apostolic peculiarity, was the power of working mir- 
acles. This power was given in their commissions, " heal the 
sick ; raise the dead." Is this power included among the oth- 
ers given to our modern "successionists V The apostles had 
also the authority to communicate to others the power of work- 
ing miracles, and the gift of prophesying, and speaking in other 
tongues, by laying on of their hands. (See Acts xix. 6.) 
Does the modern episcopate (rather apostolate) possess the 
same power ? 

Again, the apostles had the power to remit sins ; " Whose- 
soever sins ye remit, they are remitted." Have their succes- 
sors been commissioned and authorized to remit sins in any 
given case ? The only power they claim or can claim in this 
respect, is, to declare a mere truism : that " God pardoneth and 
absolveth all those who truly repent ;" a declaration which any 
Sunday-school scholar can make, with as much authority as a 
right reverend prelate. 

These are some of the peculiarities pertaining to the apostolic 
office, and if modern bishops can give evidence that they are 
in the regular succession in these respects, we will be better 
prepared to admit their claims on other points. Besides, if 
regularly descended bishops are successors of the apostles in 
fact, and the name " apostle" is most significant of their high 
office, why not make use of the name at once ? Why so modest 
and unassuming as to refuse what justly belongs to them ? If 
the reason is not to be found in the exercise of a " voluntary 
humility," perhaps it might be traced to the fact, that the com- 
mon sense of mankind would repudiate the idea of appropri- 
ating such a title as apostle, to those who are so unlike the 
real apostles of our Saviour, as the foregoing facts clearly dem- 
onstrate. 

The real apostles were not backward in appropriating this 
title to themselves, and what may appear a little remarkable is, 
that when they selected any other title, they never called them- 
selves bishops^ but simply presbyters or elder 9 



226 



EPISCOPAL METHODISM. 



"While modern bishops do not claim to be successors of the 
apostles in the particulars before mentioned, they nevertheless 
maintain that they are sole successors, so far as it relates to 
the power of ordaining ministers, confirming believers, and 
governing the churches. 

In the examination of the validity of these high claims, it is 
freely granted that modern bishops have a scriptural and con- 
ventional right to ordain, confirm, and rule over the church of 
God, not as lords, but as ministers of Jesus Christ; but that 
the sole power of government in the church, and sending forth 
ministers, exclusively belongs to them, we most solemnly deny, 
while we maintain that the apostles themselves did not lay 
claim to such exclusive powers ; neither did their immediate 
successors, in the first ages of the church. That such powers 
are to be exercised only by a third superior order in the minis- 
try, is an assumption without warrant or proof, either scriptural 
or historical. 

To make this matter plain, it will be only necessary to show 
that presbyters, as such, had a right to ordain ministers, and 
govern the church of God ; that they are spoken of in the 
Scriptures as possessing the same qualifications with bishops ; 
as having precisely the same duties to perform ; and while 
there is at least a nominal distinction made between apostles 
and bishops, there is no such distinction made between bishops 
and presbyters. This being the case, the exclusive claims of 
the high church episcopacy must fail to the ground. 

In regard to the power of ordination by the presbytery or 
body of elders, while there is not the shadow of a proof in the 
New Testament that bishops, as such, ever ordained, there is 
clear demonstrative evidence that presbyters did ordain others, 
hence — -1 Tim. iv. 14— " Neglect not the gift that is in thee, 
which was given thee by the laying on of the hands of the 
presbytery" Here it is plain that the ministerial gift or power 
which Timothy possessed, was given him by the laying on of 
the hands of the body of the elders who ordained him. And 



NEW TESTAMENT BISHOPS. 



227 



in regard to the government of the church, it is equally plain 
that bishops, in distinction from presbyters, were not charged 
with the oversight thereof, for it is said — Acts xx. 17, 28, that 
Paul " called the elders (not the bishops) of the Church of 
Ephesus, and said unto them, 6 Take heed therefore to your- 
selves, and to all the flock over the which the Holy Ghost hath 
made you overseers,' feed the church of God." On this pas- 
sage we remark, 1st, that the original Greek term for the word 
" overseer" is " episcopos," the very word from which our term 
" bishop" is derived, and which is generally translated " bishop" 
in the English version of the New Testament. Now this term 
episcopos, overseer, or bishop, is applied to the identical per- 
sons called elders in the 17th verse, and to none other. Con- 
sequently, Paul must have considered elders and bishops as 
one, not only in office, but in order also ; and so the Ephesian 
ministers undoubtedly understood him. But we remark, 2dly, 
that these episcopal presbyters had the oversight of all the 
flock ; so that if there was a class in the church at Ephesus 
who were called bishops, as distinct from elders, these presby- 
ters had the oversight and government of them also. We re- 
mark, 3dly, that these bishops, overseers, or elders, in the Ephe- 
sian church, are found in the plural number, and thai not only 
in a single city, but in a single church, and that church proba- 
bly a small one. Now, if by the term " episcopos," we are to 
understand necessarily a diocesan bishop, or the a pastor of pas- 
tors," we are led to inquire why, in the name of wonder and 
consistency, they needed so many lordly prelates in that small 
church ? One would almost fancy that one bishop of modern 
dimensions would be amply sufficient for a single congregation, 
The truth is, there were several elders in the above church, and 
every one of them ivas in fact a New Testament bishop. This 
leads us to remark, 4thly, that the government in said church 
was exercised in common by all the elders, there is no intima- 
tion that they had a superior officer by divine warrant, to whom 
any portion of the government had been delegated. The Holy 



228 



EPISCOPAL METHODISM. 



Ghost had made them all overseers, and if they had a presiding 
presbyter or bishop among them, it must have been a mere 
human arrangement, perfectly proper, no doubt, and justifiable, 
but a human arrangement after all. 

That the terms "presbyter" and "bishop" are, in the New 
Testament, applied to the same persons, will further appear 
from Tit. i. 5, 7, where Paul says to Titus — " For this cause 
left I thee in Crete, that thou shouldest ordain elders in every 
city : if any be blameless, the husband of one wife ; for a bishop 
must be blameless as the steward of God." For Paul to re- 
quest Titus to ordain elders, if he could find any suitable per- 
sons of a blameless moral character, and assign as a reason for 
such selection, that a bishop must be blameless, would be com- 
plete nonsense on the supposition, that bishops were superior 
to, or distinct from the order of presbyters. It would be like 
saying, " Appoint a brave man for a captain, for a general must 
be brave !" Or more apropos, " Appoint no man for Justice 
of the Peace, who is not well acquainted with the law, for a 
Justice of the Supreme Court must be well versed in legal 
lore !" Such are some of the absurdities that follow the claim 
that bishops were superior to elders. 

But if Scripture is opposed to modern high church claims 
and pretensions, so is history, on which successionists appear to 
lay so much stress. 

Clemens Rom anus, who flourished and wrote between the 
years 70 and 92, speaks of bishops and presbyters as being the 
same in order. 

Ignatius, who wrote A. D. 101, says : " The presbyters pre- 
side in the place of the council of the apostles ;" and again, " Be 
ye subject to your presbyters as to the apostles of Jesus Christ." 
And again : " Let all reverence the presbyters, as the Sanhe- 
drim of God, and the college of the apostles." And again : 
" See that ye follow the presbyters as the apostles." Now such 
advice to be subject to, and reverence the elders of the church, 
as supplying the place of the departed apostles ; as being in 



TESTIMONY OF THE FATHERS. 



229 



fact the " College of the Apostles," is hardly compatible with 
the idea, that bishops, as distinct from presbyters, are the suc- 
cessors of the apostles, To our own mind, the above quota- 
tions show as clearly as a sunbeam, that presbyters are, and 
were, the true apostolic successors. 

Polycarp, a disciple of John the apostle, and who wrote 
during the beginning of the 2d century, has left an epistle 
which is still extant, in which he speaks of " presbyters" and 
" deacons ;" but says not a word about a third order of bish- 
ops ; which is at least an inferential proof that no such order 
existed. 

Justin Martyn, who wrote about the middle of the 2d 
century, speaks in his works of " presiding presbyters," a proof 
that elders did, even then, preside over and govern the church 
of God. 

Iren^eus, who wrote about the year 184, uses the terms 
u bishop" and " presbyter" as synonymous, and speaks of the 
" succession of presbyters" He speaks, also, of several of the 
earlier pastors of the church at Eome, as " presbyters" simply ; 
and that he referred to the higher order of pastors, is evident 
from the fact, that he calls them " the presiding presbyters of 
the church." Now if these first pastors, or bishops of the 
church of Rome, were superior in order to the eldership of the 
church, would it have been proper for Justin to have ad- 
dressed them merely as presiding presbyters ? Let a modem 
priest or deacon of the Church of England, or of the Protes- 
tant Episcopal Church in America, or of the Roman Catholic 
Church, address the Right Reverend Father in God, his dio- 
cesan bishop, as a presiding presbyter merely, and the incon- 
gruity between the title and the claims of said bishop, would 
at once be apparent. 

Tertullian, who flourished at the close of the 2d century, 
and who is claimed by high church writers as the best author- 
ity in such matters, proves incidentally that during his time 
the ruling, or presiding presbyters in the church, began to ap~ 



230 



EPISCOPAL METHODISM. 



propriate the title " bishop" to themselves, and to claim supe- 
rior power and authority over the body of the clergy ; he says, 

Bishops have a right to baptize ; afterwards, the presbyters 
and deacons." He gives, also, the reason why this distinction 
was allowed : " Because of the honor of the church and de- 
clares, that " were it not for the honor and peace of the church, 
the right of administering baptism, belongs even to laymen." 
Here, then, we perceive the beginning of episcopal pretensions ; 
the embryo of modern prelacy ; and the reason why this su- 
periority was claimed and granted ; not because of any divine 
right, on the part of the bishop, but " because of the honor and 
peace of the church." Yet even Tertullian denominates the 
"bishops," elders, and says: "Approved elders preside among 
us, having received that honor by the suffrages of the brethren." 
And in another passage, he speaks of the " churches over which 
the apostolical chairs preside." Now if anything can be infer- 
red from these statements, it is, that although in Tertullian's 
day, a superiority of office was given to presiding presbyters, 
and they began by way of distinction to be called bishops ; 
yet, they were in order presbyters only, and as presbyters filled 
the "apostolic chairs." 

Clemens Alexandrinus flourished and wrote a few years 
after Tertullian. He speaks of but two orders of ministers, su- 
perior and inferior. The superior ministers, were presbyters ; 
and the inferior, deacons. He speaks of these two orders, as 
conducting the worship of God, and makes no allusion to bish- 
ops, as such, taking any part in the services. 

Origen, a presbyter about the year 230, writes as follows to 
the church : " We of the clerical order, who preside over you." 
And he further speaks of bishops, simply as occupying a " higher 
chair," that is, they were presiding presbyters. 

Twenty years after Origen's time, flourished the great and 
good Cyprian, bishop of Carthage, who afterwards became a 
martyr to the truth. As this holy man sustained the highest 
office in the church, it becomes a matter of importance to 



TESTIMONY OF THE FATHERS. 



231 



know what his views were, on the matter of episcopacy by 
divine right ; and whether he considered a simple presbyter, 
as having the authority and qualifications to perform all the 
duties of a bishop. During his absence from his church, he 
writes to the presbyters who remained, and says to them : " I 
beseech you, that you perform your own duties, and also those 
that belong to me ; so that nothing may be wanting, either in 
doctrine or diligence." "I exhort; and commit the charge to 
you, that you would discharge my duty, act in my place, and 
perform all those things, which the administration of the 
church requires." We might multiply quotations from Cyp- 
rian, to prove that in his day, bishops and presbyters were 
equal in order and power, by divine right ; that elders could 
and did discharge all the functions of the bishop, or presiding 
presbyter, without being specially set apart, or ordained thereto, 
as a third, and higher order of ministers, but the above ex- 
tracts must suffice. 

Firmillian, who was contemporary with Cyprian, and who 
was also a bishop, being the presiding minister of the church 
of Cesarea, remarks, that " in the church, presbyters preside, 
and have the power of baptizing, confirming, and ordaining-." 
This is very high authority for ministerial parity. Firmillian 
was held in deservedly high repute as a bishop. He was cho- 
sen president of the council of Antioch ; and the evidence he 
thus leaves is more valuable, as it relates simply to the practice 
of the church, (viz.) that elders baptized, confirmed, and or- 
dained. 

We have thus glanced at the history of the church, and the 
testimony of the "fathers" for the first three centuries ; and we 
find ourselves strongly fortified in the position, that primitive 
bishops were merely elders at the first ; that the name signified 
the presiding presbyter ; and that not until the church began 
to be corrupt, did the bishops claim to be an order superior to, 
and distinct from presbyters. 

Ambrose, who wrote toward the close of the 4th century, 



232 



EPISCOPAL METHODISM. 



and after the presiding officers of churches had succeeded in 
laying claim to superior power and authority, remarks : " The 
apostles' writings are not altogether agreeable to the order of 
things, as now practised in the church ; because (he adds) the 
first or chief presbyters were then called bishops." u The 
bishops were constituted such, by the judgment of a number 
of the presbyters." He says further, that " the presbyters and 
bishops had one and the same ordination" Now if Ambrose 
spoke the truth in relation to the identity of presbyterian and 
episcopal ordination, how ridiculous for modern pretenders to 
lay claim to a spiritual descent from the apostles, through an 
unbroken chain of episcopal links, constituted such by a triple 
consecration, first, as deacons ; then, as presbyters ; and thirdly, 
as bishops ! 

In addition to these testimonies already adduced, it is a well- 
authenticated fact, that in the church at Alexandria, from the 
time of Mark the evangelist to the time of Dionysius, about the 
year 250, it was the invariable practice for the elders of that 
church to elect one from among themselves, place him in the 
episcopal chair, and give him the name of bishop. This being 
placed in the chair, was all the episcopal ordination he had, 
and this was performed exclusively by the elders. If, then, 
there was anything equivalent to an ordination in the case, it 
furnishes a proof that bishops, as superior ministers in the 
church, derived their powers from the eldership alone. 

Chrysostom, who wrote about the close of the 4th, and be- 
ginning of the 5th centuries, at which time the bishops claimed 
undue authority over the elders of the church, rebukes them 
sharply by saying : " The bishops being above the presbyters 
solely by their suffrages, and by this alone, they seem to as- 
sume an unjust superiority over the presbyters." Mark here, 
that the bishops were such, not by divine right, not by triple 
consecration, but solely by the suffrages of the elders. 

Saint Augustine, in writing to his brethren, tells them, 
" By a presbyter you must understand a bishop ; for what is a 



CANONS OF COUNCILS. 



233 



bishop (he inquires) but the first presbyter ?" He also ad- 
dresses the bishops as "fellow-presbyters," and asserts, that 
" in Alexandria, and throughout the whole of Egypt, the pres- 
byters consecrate, when the bishop is not present." 

Having given these authorities, from the early Christian 
fathers, we will quote one or two from the canons of councils. 
The council of Ancyra met in the year 315. In the 13th 
canon of said council, it is said r" It is not allowed for village 
bishops to ordain presbyters or deacons, nor is it allowed even 
to city presbyters to do this, in another diocese, without the 
license of the bishop." From this canon three things are evi- 
dent, 1st, that city presbyters were considered superior to vil- 
lage bishops. 2d, that the mere fact of a man's being a bishop 
gave him no right to ordain. 3d> that a city presbyter could 
ordain in his own diocese without a license from the bishop, 
while a village bishop could not ordain, either in his own or 
another diocese, without a license from the city bishop. Now, 
in view of such evidence, we may inquire what becomes of the 
claim that " bishops, by divine right, have the sole power of 
ordination ;" when a simple presbyter could do what a bishop 
was forbidden to do I 

Ten years after the council of Ancyra, sat the famous council 
of Nice, which addressed an epistle to the church at Alexan- 
dria, in which epistle, express permission is given to presby- 
ters to ordain ; and w 7 hich farther sanctions the ancient usa- 
ges of said church, in allowing their presbyters to ordain others. 

Having thus proven that bishops and elders were, in the 
earlier and purer days of the church, one in order, and that 
elders, as such, had the power of ordaining, and presiding in 
the church, we pass to notice the several links in the chain of 
episcopal succession, which are said to connect modern prelates, 
of the 19th century, with Peter, Paul, and John, of the first. 
And in the examination of this point, as far as Scripture or his- 
tory throw light upon this subject, if we discover a want of 
connection between the several links of this celebrated chain ; 



234 



EPISCOPAL METHODISM. 



or a want of proof that such connection exists, or ever existed, 
as claimed by the u apostolic successors," we will of course be 
at liberty to form our own opinion of the modesty and propri- 
ety of the claims of such as bear the name and title of " Right 
Reverend Bishops of the only true Church." 

It is important here to remark, that however numerous the 
streams through which the succession might have flowed, yet 
the " successors" claim to trace with certainty their " succession" 
through one channel only ; and that channel at the beginning 
is the Roman. It is true, they claim that before the Romish 
Church became corrupt, and impure, the episcopal stream was 
introduced into Britain ; and that said stream has flowed on, 
century after century, disconnected from, and uncontaminated 
by, the rottenness and corruption of the Roman Church. We 
will, however, show hereafter, that England received her bish- 
ops and archbishops from Rome, during the darkest, foulest, 
and bloodiest days of the latter. But let us now return to the 
unbroken chain. 

Who was the first bishop of Rome ? The " secessionists" 
say, that the apostle Peter was the first link in the chain. But 
hold ! Peter, as we have shown already, was not a bishop (in 
name at least), but an apostle, and presbyter. How then could 
he be bishop of Rome, or any other place, when he was not — 
at least did not claim to be — bishop at all ? How does it hap- 
pen that the New Testament, especially the Acts of the 
Apostles, and the Epistles of Peter and Paul, are entirely 
silent on such a vitally important point ? How does it hap- 
pen that early ecclesiastical writers differ on the question ; and 
that some even deny that Peter ever was in Rome ? How is 
it, we repeat, that the most learned prelates and ministers of 
the Church of England, and even of Rome, find it so difficult to 
prove this fact, as to oblige them to acknowledge their doubts, 
whether Peter ever was in Rome ? Indeed, the strong proba- 
bility is — nay, it is almost certain — that Peter never saw Rome ; 
and that if either of the apostles was bishop of the church 



SECOND BISHOP OF ROME. 



235 



there, Paul must have been the person, Paul we know was 
in Rome, but we have no evidence that he was there in any 
other capacity, than as an apostle, and prisoner. Neither is 
there the smallest degree of evidence to show that he ever or- 
dained a successor in Rome, even allowing that he was the first 
bishop ; and the same is true also of Peter. Admitting then, 
for the sake of argument, that Peter, or Paul was the first pope, 
who succeeded to the episcopal or papal chair 3 who, that be- 
ing first ordained deacon, then elder, was, by a triple consecra- 
tion, regularly installed second Bishop of Rome ? It is indeed 
an easy matter to suppose, and then to assert, that Linus was 
the favored person, as is supposed and asserted by secessionist 
divines ; but supposition and assertion are not proof ; and 
especially in a case like this, where proof is everything, suppo- 
sition, and assertion nothing ; and where, too, ecclesiastical his- 
tory is opposed to such conjecture ; for Eusebius, one of the 
earlier historians of the church, who wrote about the year 320, 
and during the reign of Constantine, declares, in reference to 
the point under consideration, " How many, and what sincere 
followers of them (Peter and Paul) have been approved to take 
the charge of those churches by them founded, it is not easy to 
say, except such, and so many, as may be collected from the 
words of St. Paul V Now where do we find from Paul's writ- 
ings, that either he or Peter consecrated Linus as the second 
bishop of Rome ? If the subject of apostolic succession, at its 
very source or commencement, was a matter of doubt and per- 
plexity to an accredited historian like Eusebius, over 1500 
years ago, what can we think of the barefaced assertions of the 
writers of the present day, who pompously connect Linus with 
Peter, and link with link, and then confidently exclaim, " here 
is our chain ! here is the list ! look at it, and judge for your- 
selves 1" Well ; we feel disposed to look at this subject a little 
further, before we dismiss it. 

In examining the testimony of the ancient fathers, who ad- 
mit that Peter was bishop of Rome, we find them divided in 



236 



EPISCOPAL METHODISM. 



sentiment, as to who was the successor of Peter. Three of 
them assert, that Clement succeeded Peter. Four others sup- 
pose that Linus succeeded Peter. But from the testimony of 
others it is proved conclusively, that Linus died some years be- 
fore the death of the apostle, so that he could not have suc- 
ceeded the latter. Others of the fathers give it as their opinion, 
that neither Linus nor Clement succeeded Peter, but that Cle- 
tus was the successor. In view of these conflicting testimonies, 
how supremely ridiculous, nay, how wicked, for professed min- 
isters of the gospel of Jesus Christ to palm off upon ignorant 
men and women a long list of episcopal successors, while not 
only the second link in this unbroken chain, but even the first^ 
fails them f 

If we admit, however, that Linus, or Clement, or Cletus, 
was the second bishop, who, we inquire, was the third ? Oh ! 
the list says u Cletus P Well, who ordained Cletus deacon ? 
who an elder ? who a bishop ? And was he the successor of 
Linus ? or the successor of Clement ? or the successor of him- 
self? A catalogue of bishops, carefully preserved in the Rom- 
ish Church, v/hich ought to be very high authority with high 
churchmen, makes Cletus succeed Linus, as the third bishop 
of Rome, Clement as the fourth, and Anacletus as the fifth ; 
but it is provable that Cletus and Anacletus were one and the 
same person, " Cletus" being merely an abbreviation of " Ana- 
cletus." How then could he be third and fifth bishop of Rome ? 
And what became of the unfortunate Clement, the fourth bishop, 
compressed between the third and fifth bishops? Does the 
compression crush him into nothing, if, indeed, he ever had a 
being t From the contradictory statements of the " fathers," 
and other ecclesiastical writers, one would almost suppose that 
the existence of these first bishops was purely fabulous. For 
instance, Platina, the great biographer of the popes, says 
that Peter made Clement bishop of Rome ; while it is certain 
that the apostle had been dead for twenty years before Clement 
was a bishop at all ! Here, then, is darkness ! Here is con- 



POPE JOHN VIIL 



237 



fusion ! Here we have the unbroken and unbreakable chain 
of apostolic succession, which is not capable of supporting it- 
self with five links, nor four, nor three, nor two, nor even one ! 

We might thus follow the length of this fabulous chain, 
from link to link, till we arrive at the beginning of the fifth 
century, and from this period to that of the glorious reforma- 
tion under Luther, the bishops of Rome appear to have been 
generally selected from among the most abandoned and profli- 
gate wretches that ever cursed the earth ! Men guilty of 
drunkenness, whoredom, incest, murder, and other unspeakable 
crimes, were elevated to the so-called St. Peter's seat, Not 
only were the successors corrupt, but two, sometimes three, 
occupied the papal throne at the same time. Pope anathema- 
tized pope, and hurled thunderbolts of wrath at the souls of 
their predecessors, declaring former ordinations null and void, 
and requiring the re-ordination of those ministers already or- 
dained. What a beautiful list ! 

But we must pass over a portion of this history, that we 
may examine particularly one link in the chain. We refer to 
pope John VIII . If any credit is to be given to history, this 
pope was nothing else than a disguised female, who, by con- 
cealing her sex, was admitted to the priesthood, and by her art 
and address, subsequently became the successor of Leo IV., in 
the year 854. She filled the chair, and performed the func- 
tions of the pope of Rome, for the space of one year, one 
month, and four days ; and indelicate as the allusion may 
seem, truth requires us to add, that her death was caused by 
giving birth to an illegitimate child, while walking in proces- 
sion to the Lateran church, in Rome. After her death, she 
was succeeded by pope Benedict III. 

We have been thus careful in giving names and dates, be- 
cause this link in the chain is not a very pleasing one, even to 
protestant u successors" of the apostles, knowing as they do, 
that a spurious link is no link at all : hence the sticklers for 
an unbroken chain have pretended to have doubts as to the 



238 



EPISCOPAL METHODISM. 



truth of this historical fact. But we assure the reader, that if 
the correctness of the fact were not fully established by unim- 
peachable testimony, we would not have noticed it at all. 

Platina, a Romish historian, who wrote the history of the 
church, affirms it to have been a " generally admitted fact" 
Prideaux, another ecclesiastical historian of celebrity, declares 
that " there are fifty authorities belonging to the church in fa- 
vor of it." Flavius Illyricus, another historian, gives a 
large number of authorities, and proves from the testimony of 
authors who wrote soon after the events transpired, that they 
were not even doubted, but spoken of by said authors as vj ell- 
authenticated historical facts. Mosheim, the celebrated and 
popular historian, who is frequently referred to by high church 
writers as evidence in proof of some of their claims, asserts that 
" during the five succeeding centuries, the facts were generally 
believed ; and that a vast number of writers bore testimony to 
the truth of the same." He even asserts that u before the ref- 
ormation, the fact referred to was not considered incredible in 
itself, nor ignominious to the church." He further states : " It 
is not at all credible from any principles of moral evidence, that 
an event should be believed and related in the same manner, 
by a multitude of historians, during five centuries immediately 
succeeding its supposed date, had that event been destitute of 
all foundation." 

Now, when we remember that all the authorities referred to 
by the above named historians, were members of the Romish 
church, and that they could not possibly have been prompted 
by sectarian prejudice to record these shameful, yet painful 
facts ; when we consider, too, that these authorities wrote soon 
after the events took place, it would be the height of incredu- 
lity to disbelieve what they assert on the subject. Indeed 
some, if not all the authorities referred to, in proof of the un- 
broken succession, have this very link included in the list. 
Now, we ask in the name of candor and of decency, could this 
abandoned female transmit the true apostolic virtue to her sue- 



CHARACTER OF THE POPES. 



239 



cessors, or spiritual descendants ? We will not insult the 
reader's understanding* by attempting a reply. 

Suffer us now for a moment, to take a glance at the moral 
character and proceedings of a few of the succeeding popes. 
Stephen VI. is called the most wicked of men. Clement II. 
was poisoned by pope Damasos II. Sergius III. rescinded 
the acts of his predecessor pope Farmosus, beheaded his dead 
body, and threw it into the Tiber. Pope John IX., the illegit- 
imate son of Sergius III., is said to have been the blackest 
monster that ever lived. Pope John XIII. was killed in the 
act of adultery. Sixtus IV. licensed brothels in Rome, for the 
sake of the income. Pope Alexander VI. was guilty of incest 
with his own daughter. But to end this horrible list of incar- 
nate devils, let it be sufficient to say, that Pride aux — himself 
an episcopalian divine of high standing — enumerates among 
the popes, thirty-eight usurpers, forty sodomites, forty magi- 
cians or jugglers, forty-one devourers (as he calls them), and 
twenty incurable babylonians. And, he might have added, 
one prostitute ! 

Here, then, is a chain with no less than one hundred and 
eighty links ; a pretty long one, it is true, but whether such a 
one as to excite admiration, and cause men to glory that they 
are regularly connected with it, and that the " succession" may 
be traced through it, is a matter which we must leave for the 
" apostolic" descendants to decide. 

SECTION III. 

SAME SUBJECT CONTINUED. 

We are sometimes met by the assertion, " that the English and 
American episcopacy are not indebted to, nor dependent upon, 
this Romish chain for their succession ; that long before the 
Church of Rome had become corrupt, the Church of England 



240 



EPISCOPAL METHODISM. 



had obtained its episcopacy; and that the stream thus obtained 
from a pure fountain, has retained its original purity, uncor- 
rupted by, and independent of, the Church of Rome." 

JSTow this is certainly a strange assertion. Strange ! because 
it is notoriously untrue ; contradicted not only by ecclesiastical^ 
but also by profane history. The Romish succession of bish- 
ops was introduced into England in the person of Augustine, 
a monk, who was ordained by the pope's authority. Augus- 
tine, on his arrival in England, accompanied by forty other 
monks, found bishops in the church ; but these English bish- 
ops had only presbyterian ordination. Augustine, anxious to 
bring them into the succession, insisted on their re-ordination, 
by the imposition of his hands, to which many submitted. 
The above fact proves that till nearly the close of the 6th cen- 
tury, the English clergy had by some means got along with- 
out the popish succession, and that they appear to have been 
satisfied till then, with the ancient order of things, namely, 
presbyterian ordination ; but the popish succession having 
been now obtained, or imposed upon them, it was not long 
before the clergy, as a general thing, became decidedly popish, 
not only in doctrine, but in practice also. Subsequent history 
proves also that the clergy, instead of preserving themselves 
and the church from contact with the " mother of abomina- 
tions," had recourse, again and again, to the pope, for the ordi- 
nation of their bishops, so that in the archepiscopal see of 
Canterbury, from the time of Theodore, A. D. 668, till the 
year 1414, no less than fourteen bishops and archbishops 
obtained their appointment and ordination at the hands of the 
pope, or the pope's legate. 

In the Archbishopric of York, during a space of a little over 
two hundred years — from 1119 to 1342— no less than ten 
bishops were ordained by the pope or his orders. In the See 
of Durham, four of its bishops were ordained at Rome during 
the same period. In the See of Winchester, during nearly 
the same period, six of the bishops were ordained by the pope. 



ENGLISH EPISCOPAL SUCCESSION. 



241 



Thus we might go on from one diocese to another, through the 
whole of England, and we should find that all of them re- 
ceived more or less of their bishops from Rome. And why 
not ? Was not popery the established religion of the kingdom ? 
And where should the church look for its " bishops and other 
clergy" but to the fountain-head, however corrupt that foun 
tain might be t It should also be remembered that the prel- 
ates above alluded to, were given by Rome to England^ during 
the darkest and bloodiest days of the popedom. 

We can thus trace the succession of the present race of 
English bishops, and also of the American bishops, back to 
bloody Rome ; for Bishop White, the first bishop of the Prot- 
estant Episcopal Church, received his ordination from the arch- 
bishop of Canterbury, and he from his fellow-bishops, who 
received theirs indirectly and remotely from the pope himself. 

Having thus examined the claim of apostolic succession, 
having followed the length of the chain from beginning to end, 
we are prepared to ask in all sincerity, what tbii^k ye of this 
claim ? Is it well founded ? Does it commend itself to our 
sober judgment and enlightened reason § Are we prepared to 
admit, that those who have this spurious and corrupt succes- 
sion, constitute the only true church of Jesus Christ, and that 
all other Christians are schismatics and heretics ? 

But it is maintained that even allowing the stream along 
which the succession has flowed to have been impure, yet 
£i bishops as a third order, and as the successors of the apostles, 
are the onlf persons who may lawfully ordain, because that 
presbyters or elders have not this authority expressly given 
thena in their commission." In reply we remark, that in the 
commission given to the apostles, there is no express authority 
given them to ordain and send forth ministers. Their com- 
mission directed them to teach, preach and baptize, but said 
not a word about ordaining ; yet it is evident that in the ab- 
sence of express authority, they did ordain ministers. We 
beg you also to remember a fact already referred to ? namely, 



242 



EPISCOPAL METHODISM. 



that although exercising the functions of ordination, the apos- 
tles were never called bishops ; that they never called them- 
selves bishops ; nor ever claimed to be such. But while they 
did not claim to be bishops, they did claim to be elders, or 
presbyters ; hence Peter, in writing to his brethren, says : 
" The elders who are among you I exhort, who am also an 
elder." The apostle John, also, in two of his epistles, intro- 
duces himself not as a bishop, but as an elder, thus : a The 
elder to the elect lady." " The elder to the well-beloved 
Gaius." From these passages we infer that the apostles were 
in fact elders ; that elders were the highest order of ministers 
known in the church ; and that the apostles exercised the right 
of ordination, by virtue of their ministerial standing as elders 
in the church of God. It may be proper here also to observe, 
that in the description given of the glories of the church tri- 
umphant by the apostle John, in the book of Revelation, there 
is nothing said about either apostles or bishops being recog- 
nized as such in the kingdom of heaven, while elders are not 
only named, but referred to as occupying the highest rank 
among the blood-washed throng ; an evidence to our own 
mind, that whatever may be the relative order of elders as 
ministers in the church on earth, in heaven they have no su- 
perior order among the redeemed. If, then, the apostles were 
in fact elders, and elders only so far as order is concerned, it 
will of course follow that their successors can be nothing more,, 
and that the power of ordination should be retained and exer- 
cised by the eldership of the church, they being the only rep- 
resentatives of the Lord Jesus Christ on earth ; while bishops 
are such, not because they are bishops, but because that being 
bishops they are elders also ; and, as elders, are the true suc- 
cessors of the apostles, in common with their brethren of the 
presbytery. 

But the question may arise in some minds, " How came this 
third order to be recognized in the church as a distinct and 
superior order P In reply, we need simply state that, like all 



RIGHTS OF PRESBYTERS. 



243 



other corruptions and abuses, this one fastened itself upon the 
church almost imperceptibly, and by slow degrees. At an 
early age after the apostles, it was thought best that the power 
of ordination should not be used indiscriminately by the elders 
of the church, but for the sake of greater unity, and to prevent 
as far as possible the abuse of this power by individual pres- 
byters, its exercise should be limited in most cases to the pre- 
siding presbyter or elder, whose station as president — added 
to his greater wisdom and experience — better qualified him to 
judge of the expediency of exercising the power of ordination 
in any given case. This arrangement was no doubt called for, 
and was perfectly proper ; indeed, we can discover marks of 
wisdom and Christian prudence in the same : but it was a 
mere human arrangement after all, without divine warrant or 
authority ; without even apostolic example to recommend it ; 
and when once introduced into, and entailed upon the church 
as a fixed usage, it is easy to comprehend how new powers 
might be added to that of ordination, until at length the pre- 
siding presbyter or bishop claimed the exclusive privilege of 
conferring orders as a divine right belonging only to the 
bishop.* 

From these remarks, it can be seen that bishops have no 
more Scriptural or divine right to ordain, than any simple 
presbyter in the church ; yet for the sake of peace, harmony, 
and greater unity, it may be proper for the presbyters to enter 

* Occasion has been taken from a knowledge of the above facts to 
oppose the episcopal office as unnecessary and even dangerous to the 
liberties of the church. We should, however, carefully distinguish 
between the proper use and abuse of a thing. All good things may 
be abused, and all blessings may be perverted ; so with the episco- 
pacy : good in its design and operations, when properly checked. No 
genuine protestant doubts the fact of the Roman priesthood, or pres- 
bytery, as such, being a curse instead of a blessing to the world ; but 
surely it would be wrong to discard the entire body of Christian elders 
on that account, or to seek the annihilation of either the order or 
office. 



244 



EPISCOPAL METHODISM. 



into a human arrangement, by which the power or privilege 
of granting orders may be delegated to some one or more of 
their number. But this delegation of power for the time be- 
ing, cannot alienate even for a moment the divine right of 
presbyters to set apart proper persons to the ministry, when 
circumstances seem imperiously to demand it. To make this 
matter plain, we will suppose that the sovereign of Great Brit- 
ain, being the fountain of all power and honor in her own 
dominions, should authorize her cabinet ministers, or either of 
them, to confer titles of nobility on whomsoever she should 
previously select. And suppose, further, that for the sake of 
greater convenience, the cabinet should select one of their 
number as their agent or representative in this matter, who 
alone should have a conventional right officially to confer 
these titles. And suppose, further, that this arrangement 
should become fixed usage without any further instructions 
from the Queen than those before stated, and that when cer- 
tain changes took place in the cabinet, the succeeding ministers, 
for good reasons, refused to abide by the above arrangement ; 
would they not be competent to rescind the rule which had 
hitherto governed the cabinet, and use the authority given 
them by their sovereign in conferring these titles ? Nay ! un- 
der certain circumstances, might it not be their imperative duty 
to resume the exercise of their common powers, especially if 
the minister previously appointed for the purpose had abused 
his authority, either by refusing to confer titles upon the per- 
sons selected, or by conferring them upon persons not selected, 
or by exacting exorbitant sums of money from those on whom 
titles were conferred ? Might it not, I ask, be the solemn duty 
of the members of the cabinet to resume their delegated pow- 
ers? It certainly might. Just so in reference to presbyters. 
Jesus Christ, who selects whom he will as his ministers, has 
conferred upon the elders of his church, or either of them, the 
power of conferring orders upon those previously selected by 
bim. These elders may, for the sake of unity and convenience, 



RIGHTS OF PRESBYTERS. 



245 



waive the personal exercise of this power, and delegate the 
same to one or more of their number, and may denominate 
the persons thus delegated their bishops, presidents, superin- 
tendents, chairmen, moderators, presiding elders, or anything 
else they choose ; but the persons thus selected remain elders 
still, the same in order with their brother elders, but superior 
in office. And if, as has been the case with modern bishops, 
improper and even ungodly persons have been ordained by 
them to the office of the ministry ; and if, as can also be clearly 
shown, persons properly qualified and selected to that office by 
the Head of the Church himself, have by these same prelates 
been denied ordination, as in the case of the Rev. Joseph Ben- 
son and others : ought not the presbytery of the church over 
which these unfaithful bishops preside, to resume the power of 
ordination, and not only withhold it from improper persons, 
but confer it where the God of heaven has clearly indicated 
that it should be conferred? Should they not confer the 
power to ordain and send forth ministers, upon persons who 
will faithfully discharge the duties they owe to God, to his 
church, and to its divinely commissioned ministers ? 

Such is the episcopacy of the Methodist Episcopal Church in 
these United States. Such, also, is the Presidency of the Brit- 
ish Wesleyan Church, and other Methodist Churches in Europe 
and America. Such, also, is the prevailing sentiment and prac- 
tice of every protestant church in the world, excepting, of 
course, that branch of the church which is governed not by its 
immediate pastors, but by a hierarchy, a spiritual aristocracy, 
an episcopal nobility, as far elevated above the eldership, as the 
latter are above the laity ; an order of ministers claiming the 
exclusive possession and use of the " keys of the kingdom of 
heaven," and exercising the sole right of admitting persons to 
the ministry, and even to the bosom of the church. From such 
an exclusive, monopolizing episcopacy as this, we earnestly pray 
to be delivered ; and we pity the minister, who, supposing 
there is a divine warrant for such claims, suffers himself to be 



246 



EPISCOPAL METHODISM. 



so far blinded by error as to withhold from ministers and mem- 
bers of other churches, an acknowledgment of their true rela- 
tion to the body of Christ. 

We are however happy to know, that while many allow 
themselves to indulge in uncharitable feelings toward other 
churches, there are hundreds of other ministers, who although 
in the " succession," so called, willingly acknowledge the valid- 
ity of presbyterian ordination, and the propriety of its adminis- 
tration under certain circumstances. It was with such views as 
these, that the " apostle of Methodism," himself a " presbyter," 
and as high in order by divine right, as his Grace the Arch- 
bishop of Canterbury, set apart certain persons to the work of 
the ministry ; — persons who had given indubitable evidence of 
their being previously called to the work by the Holy Ghost, 
but who were refused ordination by the English hierarchy. On 
the same principle, Mr. Wesley, while as yet there were no 
Methodist presbyters in America, appointed a fellow-presbyter, 
Dr. Coke, to go and confer ordination upon these men of God, 
who (while other pastors fled, and left their flocks to perish in 
the wilderness) maintained their ground in the midst of dan- 
ger, and fed their people with the bread of life. It is true, as 
before stated, that Mr. Wesley, as a member and minister of 
the Church of England, preferred an episcopal form of church 
government, and in accordance with his expressed wish, the 
early preachers formed themselves and flock into an episcopal 
church, and ordained men as deacons, elders, and superintend- 
ents ; but in the view of Mr. Wesley, Dr. Coke, and the preach- 
ers ordained by him, there was a wide difference between a 
high-toned, aristocratic, bombastic episcopacy, such as prevailed 
in England and Rome, and a moderate episcopal superintend- 
ency, such as prevailed among the Moravians, Waldenses, and 
German Lutherans. They knew how to distinguish between 
an order and an office ; between the abuses of a lordly, purse- 
proud hierarchy, and the simplicity and utility of an apostolic 
superintendency, and wisely and prudently— as the history of 



METHODIST SUCCESSION. 



247 



the past sixty-seven years fully demonstrates — organized in ac- 
cordance with the wishes of the father of Methodism, a system 
of church government, which for simplicity, moderation, unity, 
and efficient moral power, challenges the admiration of the 
Christian world ! 

This system of church government might well be denomi- 
nated a presbyterian episcopacy, as it embraces the advantages 
of both the presbyterian and episcopal forms of government, and 
rejects whatever is superfluous and unnecessary in either one or 
the other. A system, in a word, which teaches the validity of 
presbyterian ordination, with, at the same time, an episcopal 
superintendency. 

But it is said, that the " Methodist Episcopal succession is 
spurious, because it cannot be traced back further than the time 
of Wesley." In reply, we may remark that we have no desire 
to trace it back any further ; that even if we could succeed in 
tracing the same back to the Romish line, the result would by 
no means add to our honor as a church, or the validity of our 
ministerial acts. The " succession" is too rotten for us to de- 
sire any affinity with it, or dependence on it, or descent from it. 
Such a succession as we have, thank God ! is from a pure 
source, carried down through a pure stream, and destined, we 
trust, to retain its purity, till time is no longer. 

We may further reply, that on the ground of the ministerial 
parity of bishops and presbyters, we have the succession as truly 
and scripturally as any other episcopal church on earth. But 
to let this view of the subject pass, it should be remembered by 
the objectors, that the clergy of the English church and her 
American daughter cannot trace their succession back further 
than the time of the Reformation under Luther. We have 
before proved, that prior to the Reformation, the English church 
received her ordinations from Rome ; that in fact, as a church, 
she was part and parcel of the Church of Rome. All her eccle- 
siastical authority was derived from the Pope. All her arch- 
bishops and bishops were appointed either directly or indirectly 



248 



EPISCOPAL METHODISM. 



by him, or at least with his consent and approbation, and every 
one of said bishops took an oath of obedience to the Pope, as 
an indispensable prerequisite to consecration.* 

Now if the Pope, as universal bishop, and as the vicegerent 
of Jesus Christ, had a scriptural right to appoint and ordain 
these bishops, on the sworn promise of their obedience to him 
as their head ; he had also, when their consecration oath was 
violated by disobedience and opposition, the scriptural right to 
depose them from their office of bishop, so that in the latter 
case, the powers of bishops being withdrawn, all their subse- 
quent acts as bishops would be null and void. It is therefore 
a matter of no little importance to know that such depositions 
did take place. Bishops and archbishops were not only de- 
posed by the Pope, but excommunicated from the church. 
What then became of their previous official authority to or- 
dain, and of what value were their acts, subsequent to the pe- 
riod of their deposition and expulsion ? And yet these very 
bishops continued, in spite of the Pope's anathema, to adminis- 
ter the functions of their office. We may well admire their 
courage and independence, but w r e must confess that the suc- 
cession here came to a stand. Here we meet with other asser- 
tions, namely : " that the ecclesiastical authorities at Rome, 

* The following is the form of oath taken by such bishops : " I, 

N" , from this hour, will be faithful and obedient to my lord H 

Pope, and to his successors ; the counsel that they shall deliver to me, 
I will reveal to no one to their damage. I will be their helper in re- 
taining the papacy and royalties of St. Peter, and I will defend them 
against every man. I will be careful to preserve, defend, and promote 
the rights, honor, privileges, and authority of the pope. I will not be 
(a party) in any counsel } deed, or treaty, in which may be devised any- 
thing sinister against the pope, or prejudicial to his person, rights, or 
power : and if I shall know any such thing to be under discussion by 
any parties soever, I will hinder it as far as I am able, and as soon as 
I know it, I will signify it to my lord the Pope. The apostolic man- 
dates I will observe with all my powers, and I will cause them to be 
observed by others. Heretics and Rebels against my lord the Pope % 
I will persecute and attack! 1 



ONCE A BISHOP ALWAYS A BISHOP. 



249 



-who conferred ordination on the English bishops and clergy, 
had no power to depose them ;" " that the episcopal and min- 
isterial power once given, can never be taken away " that 
once a bishop, always a bishop ; once a priest, always a priest." 
This is strange logic ! If this reasoning is correct, it will follow 
that Judas Iscariot, after he betrayed his Lord, would, without 
repentance or contrition, have always remained a true apostle 
as long as he lived ; notwithstanding the apostle Peter asserts, 
that " from his ministry and apostleship, Judas, by transgres- 
sion, felir Had Judas lived for many years after his trans- 
gression — had he been as wicked and persecuting as Nero him- 
self — had he become an apostate from Christianity — yet would 
he have been (if the above reasoning is correct) an apostle still. 
Had all the apostles combined in deposing him, he might have 
laughed them in the face, and exclaimed — " once a bishop, al- 
ways a bishop ; once an apostle, always an apostle." Who 
does not see the glaring absurdity of such a doctrine as this ? 
a doctrine so utterly destitute of reason that we wonder that 
any man " pretending to holy orders," or to any degree of dis- 
cernment, or common sense, should be found guilty of main- 
taining it. But let us examine this point a little further. On 
the principles of high churchmen, the Koman Catholic Church, 
before the Reformation, ivas either the true church of Christ, or 
it was not. If it was, its acts of deposition and excommunica- 
tion must have been equally valid with its acts of admission 
and ordination, so that every deposed priest, or bishop, became 
a mere layman ; consequently the subsequent pretended official 
acts of these persons could not be worth a straw. In proof of 
this, see Matt. xvi. 18, 19 — where Christ says to Peter, " Thou 
art Peter ; and upon this rock will I build my church," &c, 
" And I will give unto thee the keys of the kingdom of heaven ; 
and whatsoever thou shalt bind on earth, shall be bound in 
heaven ; and whatsoever thou shalt loose on earth, shall be 
loosed in heaven." On the supposition, then, that the Church 
of Rome was, before the Reformation, the true church, the Pope 



250 



EPISCOPAL METHODISM. 



must have been a legitimate and regular successor of the apos- 
tle Peter, to whom was committed the keys of the kingdom, 
with the original power of binding, and loosing ; and as the 
authority to bind, and loose, was general in its application, it is 
evident that " whatsoever" the Pope " bound" on earth by his 
bulls, or " loosed" by his excommunications, was bound or 
loosed in heaven — whether layman, deacon, priest, or bishop. 
Where then is the English succession ? But if the Roman 
Catholic Church before the Reformation was not the true church 
of Jesus Christ, of what virtue were her previous acts of ordi- 
nation ? If she was not the true church, she must have been 
a spurious one, her official acts spurious, her ordinations spu- 
rious, and thus the succession be a spurious succession. 

We are not particular which of these horns of a dilemma 
the successionists may prefer ; for our own part, we are thank- 
ful that we are not obliged to hang upon either, as we repudi- 
ate the whole system of apostolical succession as a humbug, a 
cheat, a delusion of the devil, wherewith to beguile unstable 
souls from the true fold of Christ. No ! the true test of a gos- 
pel ministry and a gospel church is success, and not succession. 
Christ says of his true ministers, by their fruits ye shall know 
them ; while prelatical usurpers exclaim, by the successio?i-list 
ye shall know them ; " Examine this list," say they, " and if 
you find a regular series of names, from that of the person 
whose claim you are inquiring into, back to that of the apostle 
Peter, you may rest assured such a person is in the true suc- 
cession ; no matter what his moral character ; no matter what 
his natural or acquired fitness for the office ; no matter what 
his want of success in calling sinners to repentance ; if his name 
is only on the list, he is a true minister of Jesus Christ. But 
if his name is not on the list, if he has the piety of John, the 
eloquence of Apollos, the Christian boldness of Peter, and the 
success of Paul, yet is he no minister, but an intruder into the 
sacred office, a mere teacher pretending to holy orders. Yea ! 
if he can appeal, as Paul, to the thousands converted through 



OBJECTIONS TO HIGH CHURCH CLAIMS. 



251 



his instrumentality, and say, 4 The seals of my apostleship are 
ye in the Lord ;' and * ye are our epistles written in our hearts 
known and read of all men,' yet, if his name is not on the list, 
he is no minister — the congregations which he serves are with- 
out the gospel, without sacraments, without church-member- 
ship, and without an interest in the kingdom of God." 

Now what high-toned arrogance is this ! Nay ! what down- 
right impudence to unchristianize nearly every protestant church 
in the Christian world ! Methodists, Baptists, Presbyterians, 
Lutherans, Protestants of France, Independents, Quakers, <fec, 
must all be contented with the position of heathens, having an 
interest only in the " uncovenanted mercies of God P 

We are now prepared, by way of recapitulation and infer- 
ence, to state a few leading objections to the doctrine of apos- 
tolic succession, as held by the high church party. And 1st, 
we object to the claims because they are without divine war- 
rant. We defy the most learned prelate to place his finger on 
the passage of Scripture from which the justice of these claims 
may be even inferred — Christ says to his true ministers, " Lo I 
am with you alway, even unto the end of the world ;" but he 
nowhere states that they must be ordained by those who have 
passed through a triple consecration. 

2d. We object to the claims of uninterrupted succession be- 
cause the history of the Christian church is in direct opposition 
to them. Even popish historians, and the most accredited 
writers in the Church of England, prove the falsity of these 
claims, and show beyond a doubt that this doctrine is a " cun- 
ningly devised fable." 

3d. We object to these claims again, because the brightest 
ornaments that ever graced the episcopal chair, in the English 
and American Episcopal Churches, have denied the validity of 
the same. We instance only the following Archbishops and 
Bishops : Cranmer, Whitgift, Grindal, Leigh ton, Jewel, Whitta- 
ker, Reynolds, Tillottson, Burnet, Stillingfleet, Hoadley, Usher, 
Dowman, Croft, Hall, Bancroft, Andrews, Forbes, Wake, Chil- 



252 



EPISCOPAL METHODISM, 



lingworth, and White, the latter being the first bishop of the 
Protestant Episcopal Church in America. These eminent 
Episcopalian prelates, with hundreds of others, have borne am- 
ple testimony in favor of our position, and in opposition to 
these claims. 

4th. We object to these claims, because that to yield to 
them, would be entailing upon the church a lordly hierarchy, 
and that, too, under the pretence that it is by divine right ; 
while Jesus taught his disciples to " call no man Master upon 
earth for, saith he, 44 one is your Master, even Christ, and all 
ye are brethren." Besides : a pretended superiority of this 
kind requires a corresponding amount of means to sustain it ; 
hence, the Archbishop of Canterbury and his brother prelates, 
must have from twenty-five thousand to one hundred thousand 
dollars each, per annum, and the other clergy in proportion to 
their rank ; while the bishops of the Protestant Episcopal 
Church in America, although not receiving as much, have cer- 
tainly much larger salaries than are necessary for their com- 
fortable support. 

5th. This system, and these claims, have a tendency to fos- 
ter a spirit of pride and vain-glory. Who has not witnessed 
with pain and mental distress, the lordly air and haughty 
bearing of some who profess to be ministers of the meek and 
lowly Jesus, who said to his disciples, " He that will be the 
greatest among you, let him be your servant P And is it not 
a proper inference, that whatever tends to exalt man in his 
own eyes, by giving him a fancied superiority over others, can- 
not be of God ? 

A 6th objection to these claims is, that they nourish a spirit 
of bigotry and sectarianism. "The temple of the Lord are 
we!" and, "We thank thee, O God, that we are not as other 
men are — without the church, without the ministry, without 
the sacraments, or even as these poor deluded dissenters." 
" We are the only true church; all other professed Christians 
are entitled only to the uncovenanted mercies of God, the same 



OBJECTIONS TO HIGH CHURCH CLAIMS. 253 



as heathens who have no church, no ministry, no sacraments." 
In perfect keeping with the above pharisaic language, are the 
official reports of some of the diocesan " successors." When 
describing their visits to certain places, they speak of the Epis- 
copal " Church," the " Presbyterian meeting-house," the " Bap- 
tist house of worship," the " Methodist chapel," &c. Hence, 
also, while they gladly avail themselves, in cases of necessity, 
of the proffered use of these " meeting-houses" and " places of 
worship," they never are known to reciprocate the favor, by 
inviting clergymen of other denominations to the use of their 
" churches." 

7th. A lordly hierarchy, in its legitimate consequences, en- 
dangers the stability and perpetuity of republican institutions. 
James I. of England, with a greater knowledge of human na- 
ture than is generally ascribed to him, wittily said, " No Bishop, 
no King." That is, " Without bishops, monarchy cannot ex- 
ist." The truth of this remark has been exemplified in every 
age, proving that it requires the aid of an aristocratic order of 
the clergy, to sustain the pillars of a monarch's throne ; and 
that without such aid and support, monarchies cannot exist. 
But the above saying of the king might very well be reversed, 
" No King, no Bishop," understanding the latter term in the 
same sense as it is used by " apostolic" pretenders. Who does 
not see, that, under the pure and genial influences of repub- 
lican institutions, the high claims before alluded to, never have 
been, and never can be yielded to, by a free and sovereign 
people ? And although diocesan prelates may ostentatiously 
style themselves " Bishop of New York," " Bishop of New 
Jersey," " Bishop of Maryland," and may renew their efforts to 
have the few thousands of their Israel dignified with the name 
of the " Church of the United States," yet it will be many long 
years, we trust, before their ambition is gratified, by the con- 
sent of the mass of the population. When such consent is 
given to these exclusive claims, then farewell to republicanism, 
liberty, and happiness. 



254 



EPISCOPAL METHODISM. 



8th. We object, finally, to these claims, that they trifle with 
the interests of the souls of men ; basing, as they do, the sal- 
vation of the soul upon a connection with a church in which 
the "succession" is found; while they deny emphatically the 
scriptural doctrine of regeneration, and the necessity of " holi- 
ness, without which no man shall see the Lord ;" and that 
while they " tithe mint and cummin," and insist on the neces- 
sity of a "regular succession," they neglect the "weightier 
matters of the lav/, judgment, mercy, and faith." 

These objections are urged, not against the Episcopal Church 
as such, but simply against the unwarrantable pretensions of a 
portion of said church, who stigmatize all others as heretics, 
schismatics, and heathen. 

Having thus examined the claims of those who " say they 
are apostles," or the exclusive descendants and successors of 
the apostles ; having " tried" them, and proved that they " are 
not" what they profess to be ; having shown that these preten- 
sions are not well founded, it will be unnecessary to remind the 
reader, that we have brought no railing accusation against the 
English or American Episcopal Churches. We have not at- 
tempted to deny their position as important branches of the 
Church of Christ. We have not called in question the piety 
or learning of their ministers ; we say nothing against their 
form of church government, however much we may differ from 
them in opinion on this point ; we have not assailed their doc- 
trines and liturgy ; we have not refused to acknowledge them 
as true successors of the apostles ; we have said not a word 
against their rites and ceremonies ; we have not whispered a 
syllable against their priestly robes or episcopal vestments ; on 
every one of these points, we probably differ from them in 
opinion ; but still, in regard to such secondary matters, our 
motto is, " Live, and let live." Our only object has been to 
show the folly of claiming an exclusive right to the kingdom 
of God, by virtue of a mysterious episcopal unction, handed 
down from generation to generation. What we have written 



ORIGIN OF METHODIST EPISCOPACY. 



255 



has been merely on the defensive. If high church episcopa- 
lians will not unchurch us, we certainly shall not try to un- 
church them ; and even if they will persist in their wholesale 
denunciations, we can but pity, and pray for them ; knowing, 
as we do, that it is not the imposition of a bishop's hands that 
will prepare the soul of either minister or lay member for 
heaven, but " that, in every nation, he that feareth God and 
worketh righteousness, is accepted with him ;" and that " not 
every one that saith, Lord, Lord ! shall enter into the kingdom 
of heaven ; but he that doeth the will of my Father which is 
in heaven." 

We will close this section by adopting the beautiful language 
of the episcopal liturgy, which I would to God were written 
on the tablets of the hearts of those who so frequently re- 
peat it : — 

" From all blindness of heart ; from pride, vain-glory, and 
hypocrisy ; from envy, hatred, and malice, and all uncharita- 
bleness : 

" Good Lord deliver us." 

Amen. 

SECTION IV. 

ORIGIN OF METHODIST EPISCOPACY, &C. 

In the two former sections we have attempted to show the 
absurdity of the claims of the high churchmen in relation to an 
uninterrupted succession from the apostles. The object of the 
present section is to show the origin and scriptural character of 
the superintendency of the Methodist Episcopal Church. 

We have more than once asserted in this work, that John 
Wesley was, under God, the father and founder of Methodism. 
By referring to Book I. of this work, the reader will learn that 
the rise of Methodism in America in 1T66, was owing to the 
indefatigable exertions of a few local preachers, who, having 
emigrated from Europe, introduced the doctrines and cus- 



256 



EPISCOPAL METHODISM, 



toms of Methodism into America ; that when the Societies and 
members became more numerous, Mr. Wesley sent over a 
number of regular travelling preachers ; that through the la- 
bors of the latter, the cause continued to spread and grow, even 
amidst all the excitement of the war of the revolution ; so that 
at the close thereof, it was found that a large increase had 
been made during the continuance of hostilities. We have 
also adverted to the fact, that in 1784, Mr. Wesley provided a 
superintendency, or episcopacy, for his Societies in America. 
As, however, the episcopacy of the Methodist Church has been 
violently assailed, not only by the secessionists before alluded 
to, but by non-episcopal writers and divines, it seems necessary 
to make a few additional remarks in the present section, in re- 
lation to its origin and true character. 

As stated in the first section of this book, not only non-epis- 
copal writers have denied the intention of Mr. Wesley to estab- 
lish an Episcopal form of church government in America, but 
by at least one Methodist Episcopal writer, the same denial has 
been expressed. The proof furnished by such persons is usu- 
ally the celebrated and often-quoted letter of Mr. Wesley to 
Bishop Asbury, a copy of which we prefer to give the reader, 
that he may judge of its contents, and of the validity of the 
objections founded on the same. 

" To the Rev. Francis Asbury : 

"London, Sept. 20, 1788. 

" There is indeed a wide difference between the relation 
wherein you stand to the Americans, and the relation wherein 
I stand to all the Methodists : I am, under God, the father of 
the whole family. Therefore I naturally care for you all, in a 
manner no other person can do. Therefore I, in a measure, 
provide for you all : for the supplies which Dr. Coke provides 
for you, he would not provide, were it not for me—were it not 
that I not only permit him to collect, but also support him in 
so doing. 



WESLEY'S LETTER TO BISHOP ASBURY. 



257 



" But in one point, my dear brother, I am a little afraid both 
you and the doctor differ from me — I study to be little — you 
study to be great : I creep — you strut along. I found a school 
—you a college ! — nay, and call it after your own names. O, 
beware ! do not seek to be something. Let me be nothing, 
and 4 Christ be all in all.' 

" One instance of this your greatness, has given me great 
concern. How can you — how dare you suffer yourself to be 
called a bishop ? I shudder and start at the very thought ! 
Men may call me a knave, and a fool, a rascal, a scoundrel, and 
I am content : but they shall never, by my consent, call me a 
bishop. For my sake, for God's sake, for Christ's sake, put a 
full end to this. Let the Presbyterians do what they please — 
but let the Methodists know their calling better. 

" Thus, my dear Franky, I have told you all that is in my 
heart : and let this, when I am no more seen, bear witness 
how sincerely I am your affectionate friend and brother, 

u t Wesley." 

To understand the full force and meaning of the above let- 
ter, it is necessary to take into consideration the occasion which 
called for its being written. It will be remembered by the 
reader, that when Dr. Coke was ordained to the superintendency 
of the Methodist Episcopal Church by Mr. Wesley himself, the 
latter directed him to set apart Francis Asbury to the same 
office. Mr. Asbury was, in an emphatic sense, the apostle of 
American Methodism, and had, many years before his ordina- 
tion as bishop, been appointed by Mr. Wesley as his General 
Assistant in America. He was, however, superseded by the 
appointment of Mr, Rankin, an older and more experienced 
preacher, who being sent to America by Mr. Wesley, was ap- 
pointed General Assistant in the place of Mr. Asbury. This ap- 
pointment does not appear to have given very general satisfac- 
tion to the preachers or people in America, inasmuch as they 
supposed that Mr. Asbury, from his long residence among 



258 



EPISCOPAL METHODISM. 



them, was the better qualified of the two for the office of super- 
intendent. This opinion of the people was well known to Mr. 
Rankin, and may account, in part, for his rather short stay in 
America. Upon his return to England, Mr. Asbury was again 
invested with the honors and responsibilities of the General 
Superintendency. It was quite natural that Mr. Rankin, under 
these circumstances, should view Mr. Asbury somewhat in the 
light of a rival, and that, being prejudiced against him, he 
should, after his arrival in England, so far operate upon the 
mind of Mr. Wesley, as to induce the fear that Mr. Asbury was 
an ambitious and aspiring man. It is evident, however, from 
the subsequent appointment of Mr. Asbury by Mr. Wesley, 
that whatever fears the latter might have indulged in, they 
had greatly subsided ; so much so, that Mr. Asbury was enti- 
tled to his fullest confidence, as a man, and Christian minister. 
Hence, in accordance with the wishes of the American preach- 
ers and people, that under any system of ecclesiastical govern- 
ment which Mr. Wesley might provide for his Societies in 
America, Mr. Asbury might be placed at the head of affairs, 
provision was made by the former to elevate the latter to the 
joint superintendency of the church that was soon to be organ- 
ized by his agent Doctor Coke. After the said organization 
had taken place, and Mr. Asbury had become a joint superin- 
tendent, the American preachers, aware that Mr. Wesley had 
intended the organization of an Episcopal Church, in the proper 
sense of that word, and if so, that the title bishop was more 
scriptural and expressive than that of superintendent, began to 
employ the former term in their addresses to those who filled 
that office, and the latter, in accordance with the expressed 
wishes of the people, allowed themselves to be addressed by 
that title. 

The assumption of the title bishop, re-awakened the fears in 
which Mr. "Wesley had before indulged in reference to Mr. As- 
bury's ambition. He, being accustomed from early life to asso- 
ciate with the title bishop all that is pompous and splendid— 



Wesley's credentials to dr. coke. 



259 



all that is costly and aristocratic, and having been informed 
that Mr. Asbury had become ambitious, and was thirsting for 
dominion, and that he could not bear an equal, &c. <fec, all of 
which charges were the offspring of jealousy and disappointed 
ambition on the part of a rival, led Mr. Wesley to believe that 
reproof had in fact become necessary, and hence the letter 
above quoted, from which the opponents of Methodist Episco- 
pacy have drawn the following conclusions. (1.) That Mr. 
Wesley did not design the establishment of a Methodist Epis- 
copal Church in America. (2.) That he did not intend that 
Dr. Coke and Mr. Asbury should be, in any sense whatever, 
bishops of the church which he authorized the former to organ- 
ize. An examination of these two points will therefore demand 
attention. 

On the second day of September, 1784, Mr. Wesley — having 
had the condition of his American Societies under consideration 
for a length of time, and believing it to be his imperative duty 
to provide the ministry and sacraments for these " sheep in the 
wilderness," — associated with himself Dr. Coke and the Rev. 
Mr. Creighton, both of whom, like himself, were presbyters of 
the Church of England, and proceeded to ordain Thomas 
Vasey and Richard Whatcoat to the office of elders or presby- 
ters in the church of God ; and then, being assisted by Mr. 
Creighton and the two newly ordained presbyters, proceeded to 
ordain Dr. Coke to the office of Superintendent of the Methodist 
Societies in America, and gave him the following credentials : — 

" To all to whom these presents shall come, John Wesley, late 
Fellow of Lincoln College in Oxford, Presbyter of the Church 
of England, sendeth greeting : 

" Whereas many of the people in the southern provinces of 
North America, who desire to continue under my care, and still 
adhere to the doctrine and discipline of the Church of England, 
are greatly distressed for want of ministers to administer the 
sacraments of baptism and the Lord's Supper, according to ths 



260 



EPISCOPAL METHODISM. 



usage of the same church ; and whereas there does not appear 
to be any other way of supplying them with ministers : — 

"Know all men, that I, John Wesley, think myself to be 
providentially called, at this time, to set apart some persons 
for the work of the ministry in America. And therefore, un- 
der the protection of Almighty God, and with a single eye to 
his glory, I have this day set apart as a superintendent, by the 
imposition of my hands and prayer (being assisted by other 
ordained ministers), Thomas Coke, doctor of civil law, a pres- 
byter of the Church of England, and a man whom I judge to 
be well qualified for that great work. And I do hereby rec- 
ommend him to all whom it may concern, as a fit person to 
preside over the flock of Christ. 

" In testimony whereof, I have hereunto set my hand and 
seal, this second day of September, in the year of our Lord 
one thousand seven hundred and eighty-four. 

" John Wesley." 

In examining the above testimonial of Dr. Coke's ordination, 
the reader will observe, that one of Mr. Wesley's declared rea- 
sons for the same, is, that his people in North America " still 
adhere to the doctrines and discipline of the Church of Eng- 
land." Now, the inquiry naturally arises, whether, in view of 
such adherence on the part of the Americans to the discipline 
of the Church of England, and especially in view of the fact, 
that Mr. Wesley gives such adherence as a reason for his acts 
in the premises, he would have entailed upon his children a 
form of church government as unlike the form of the Church 
of England as it was possible to make it, if so be that he in- 
tended a Presbyterian, a Congregational, or any other non- 
episcopal form ? The only reasonable answer is, that such 
being the desire of the Americans to adhere to the discipline 
of the Church of England, Mr. Wesley was disposed to meet 
that desire in the best way he possibly could, by giving them 
a form of ecclesiastical government, as nearly like that of the 
Church of England, as circumstances would admit of. For 



Wesley's letter to Methodists in America. 261 

the purpose of throwing still farther light on this subject, we 
will also favor the reader with the letter which Mr. Wesley- 
gave to Dr. Coke for the brethren in America, and which he 
wished the doctor to publish as extensively as possible on his 
arrival :— 

" Bristol, September 10, 1784. 
"To Dr. Coke, Mr. Asbury, and our brethren in North 
America. 

" By a very uncommon train of providences, many of the 
provinces of North America are totally disjoined from the 
mother country, and erected into independent states. The 
English government has no authority over them, either civil or 
ecclesiastical, any more than over the States of Holland. A 
civil authority is exercised over them, partly by the Congress, 
partly by the provincial assemblies. But no one either claims 
or exercises any ecclesiastical authority at all. In this peculiar 
situation, thousands of the inhabitants of these States desire 
my advice ; and in compliance with their desire I have drawn 
up a little sketch. Lord King's Account of the Primitive 
Church convinced me, many years ago, that bishops and pres- 
byters are the same order, and consequently have the same 
right to ordain. For many years I have been importuned, 
from time to time, to exercise this right, by ordaining part of 
our travelling preachers. But I have still refused, not only for 
peace' sake, but because I was determined as little as possible 
to violate the established order of the national church, to which 
I belonged. 

"But the case is widely different between England and 
North America. Here there are bishops who have a legal 
jurisdiction. In America there are none, neither any parish 
ministers ; so that, for some hundreds of miles together, there 
is none either to baptize or to administer the Lord's Supper. 
Here, therefore, my scruples were at an end ; and I conceive 
myself at full liberty, as I violate no order, and invade no 
man's right, by appointing and sending laborers into the harvest. 



262 



EPISCOPAL METHODISM. 



" I have accordingly appointed Dr. Coke and Mr. Francis 
Asbury to be joint superintendents over our brethren in North 
America ; as also Richard Whatcoat and Thomas Vasey, to 
act as elders among them, by baptizing and administering the 
Lord's supper. And I have prepared a liturgy little differing 
from that of the Church of England (I think the best consti- 
tuted national church in the world), which I advise all the 
travelling preachers to use on the Lord's day, in all the con- 
gregations, reading the litany only on Wednesdays and Fri- 
days, and praying extempore on all other days. I advise, also, 
the elders to administer the supper of the Lord, on every 
Lord's day. 

" If any one will point out a more rational and scriptural 
way of feeding and guiding these poor sheep in the wilderness, 
I will gladly embrace it. At present, I cannot see any better 
method than that I have taken. 

" It has, indeed, been proposed to desire the English bishops 
to ordain part of our preachers for America. But to this I 
object: 1. I desired the bishop of London to ordain one, but 
could not prevail. 2. If they consented, we know the slow- 
ness of their proceedings ; but the matter admits of no delay. 
3. If they were to ordain them now, they would expect to 
govern them hereafter. And how grievously would this en- 
tangle us ! 4. As our American brethren are totally disen- 
tangled both from the state and the English hierarchy, we 
dare not entangle them again, either with the one or the other. 
They are now at full liberty, simply to follow the Scriptures 
and the primitive church. And we judge it best that they 
should stand fast in that liberty wherewith God has so strangely 
made them free. John Wesley." 

This letter proves : (1.) That the office to which Dr. Coke 
had been ordained, and Mr. Asbury had been appointed by 
Mr. Wesley, was superior to the office of a presbyter or elder ; 
else why ordain Dr. Coke, when he had been for years in- 



THE TERM U BISHOP.' 5 



263 



vested with full presbyterial powers by the Church of England ? 
On a contrary view of the case, the ordination of the doctor 
by Mr. Wesley must have been a mere farce got up for the 
occasion. (2.) The letter proves that Mr. Wesley esteemed 
the liturgy of the Church of England above any other form of 
service ; and that, in providing for the wants of an infant con- 
nection, he, in fact, prepared the same for the worship and 
government of said connection. (3.) The " Liturgy" — or Sun- 
day Service, as it is sometimes called- — thus prepared by Mr. 
Wesley, contained three distinct services of ordination, namely, 
for deacons, elders, and superintendents ; and to suppose that 
he would thus provide for the three-fold consecration of the 
highest officers of the church ; and yet not intend the exist- 
ence of such an office as the episcopate, either in name or fact, 
is a supposition at once so absurd as scarcely to demand notice. 
If, however, it be objected, that Mr. Wesley did not use the 
term bishop in said liturgy, but the term superintendent, and 
therefore he could not mean bishop ; we have only to reply, 
that both the terms mean one and the same thing — an overseer ; 
and that if the fact of his dropping the use of the name bishop, 
is evidence that he disapproved of the office in the American 
Church, so the erasure of the term presbyter, or its contrac- 
tion priest, from his liturgy, and the substitution of the word 
elder, is evidence that he disapproved of the office of a presby- 
ter in the same church ; and yet nothing is more certain than 
that he provided for the latter office. 

It is true that Mr. Wesley disliked the use of the term pres- 
byter, when applied to his preachers, and for the same reason 
he disapproved of the use of the term bishop, when applied to 
the General Superintendents of the Methodist Church. He 
also disliked the use of the term College, as applied to a 
Methodist literary institution, and preferred the less pretending 
name of School ; but can we from these facts infer that John 
Wesley — himself a presbyter — did not believe in the office of 
a presbyter ? or that he did not believe in the utility or law- 



264 



EPISCOPAL METHODISM, 



fulness of colleges ? The idea is perfectly preposterous. The 
fact is, that Mr. Wesley was opposed to the application of tho 
terras bishop and presbyter to his ministers in America, while 
he was more than willing that they should fill the offices des- 
ignated by such titles, under the more unassuming names of 
superintendent and elder. This, however, was a mere matter 
of scrupulous taste with Mr. "Wesley, rather than anything else 
— a fault, if fault it was, which certainly may well be forgiven 
him, in view of the gross abuses of the titles and offices by 
some of the dignitaries of the Romish Church, and her daugh- 
ter, the Church of England. 

Let it be remembered, too, as stated in Section I. of this 
chapter, that the Methodist Church in the United States had 
been organized as an Episcopal Church for more than six years 
prior to the death of Mr. Wesley ; that the minutes of the con- 
ference which organized the church as an Episcopal church, to- 
gether with all the facts and circumstances, were well known to 
him, and submitted to him for his approval by Dr. Coke ; and 
that not a single word of disapprobation, either in reference to 
the Doctor's action in the premises, or to the name and title of 
the church, was spoken or written by Mr. Wesley, and we have 
proof of the most convincing character, that Mr. Wesley did 
design our form of church government to be Episcopalian; 
and that the fathers and founders of our church polity, did not 
deceive, when they proclaimed upon the page of the Book of 
Discipline, that Mr. Wesley, " preferring the Episcopal mode 
of church government to any other, solemnly set apart Thomas 
Coke for the Episcopal office, and directed him to set apart 
Francis Asbury for the same office." These, then, being facts? 
we are prepared to claim John Wesley as the originator of 
American Episcopal Methodism. 

But aside from these considerations, we claim that even if 
Mr. Wesley had not provided an Episcopal form of govern- 
ment for the American Methodists, the latter, when constituted 
an independent church, had a scriptural right to choose such a 



RIGHT OF CHURCHES TO CHOOSE THEIR OWN FORMS. 265 

form of government as was best suited to their circumstances 
and condition. _ If it is a fact, according to the XXXIV. Arti- 
cle of the Church of England, and the Protestant Episcopal 
Church in America, that " Every particular or national church, 
hath authority to ordain, change, and abolish ceremonies or 
rites of the church, ordained only by man's authority, so that 
all things be done to edifying." If it is a fact, in the language 
of the same Article, that " It is not necessary that traditions 
and ceremonies be in all places one, or utterly alike ; for at all 
times they have been divers, and may be changed according to 
the diversity of countries, times, and men's manners, so that 
nothing be ordained against God's word ;" if, we repeat it, 
these are facts, then had the Methodist Episcopal Church a 
scriptural, and even canonical right to ordain such rites and 
ceremonies as seemed good to her. We say she had a canon- 
ical right to do so ; that is, allowing that before her independ- 
ence she was considered an integral part of the Church of Eng- 
land, the 34th Article of that church gave her the right to or- 
dain, change, and abolish such ceremonies and rites as had 
been ordained by merely human authority. 

That the terms " rites," " traditions " and " ceremonies," do 
not mean merely the form of church service, which a church 
at its pleasure may adopt, is evident from the fact that the 
same Article asserts that he who doth purposely and openly 
break the same, through private judgment, offends against the 
common order of the church, and " hurteth the authority of the 
magistrate." Now it cannot be supposed that a mere devia- 
tion on the part of an individual from the prescribed form of 
church service, would be hurtful to the authority of the magis- 
trate, for, 1st, the magistrate has no scriptural authority in the 
matter whatsoever, and 2dly, it would be beneath the dignity 
of the subject to suppose that the Article refers to the authority 
of the magistrate to prescribe how many and what prayers a 
man shall repeat in his attempts to worship God. The only 
reasonable meaning which can be attached to this language is, 



266 



EPISCOPAL METHODISM. 



that when, by common authority, a certain form of ecclesiasti- 
cal government is established in any church, no individual may, 
of his own private judgment, purposely violate the rules and 
requirements of such established order of things, while a body 
of Christians living in a foreign land, and subject to no ecclesi- 
astical jurisdiction whatsoever, may " ordain, change and abol- 
ish" such usages and forms as they please. To illustrate this 
point clearly : had Mr. Wesley ordained ministers for the 
Church of England, he would have been a transgressor of the 
doctrine taught in the Article. Had he made the attempt to 
ordain Dr. Coke as a bishop of the establishment, he would 
have exposed himself to the open rebuke of his ecclesiastical 
superiors. But Mr. Wesley attempted no such thing. He 
simply made provision for the proper organization of an inde- 
pendent foreign church, and that church, availing itself of the 
privilege given to establish itself on any basis it chose, adopted 
such a mode of government as the exigencies of the case de- 
manded, and the above Article allowed. It should be remem- 
bered, too, that the Methodist Episcopal Church was duly or- 
ganized, while as yet there was no other independent Protes- 
tant Episcopal Church in America, the body of Christians now 
bearing that name not having been duly organized, till several 
years after the Methodist Church had been in being, and was 
known and acknowledged by the civil authorities of the nation 
as an independent ecclesiastical body, having its own bishops, 
its own ministry, its own membership, and all other things 
requisite to its proper organization. So far, then, as authority 
could be given by the Articles of Religion of the Church of 
England, the organization of the Methodist Episcopal Church 
was not only scriptural, but canonical. 



FORMS OF CHURCH GOVERNMENT. 267 

SECTION V. 

ADVANTAGES OF THE METHODIST EPISCOPAL FORM OF CHURCH 
GOVERNMENT WHEN COMPARED WITH OTHER FORMS. 

Government of some kind is as necessary for the church of 
God, as it is essential for nations. There are different forms of 1 
civil government— as an absolute, or limited monarchy ; an 
aristocracy, a democracy ; a republic, &c. &c. The great ob- 
ject of a good government is, to unite, if possible, the three 
qualities of strength, permanency, and protection. These will 
require a good foundation, a proper structure, and an efficient 
executive. An absolute monarchy is admitted to be the strong- 
est kind of civil government, and a democracy to afford the 
greatest amount of liberty to the governed. A system of gov- 
ernment between these two extremes, is probably the form that 
is best suited to the wants of man in these latter days. Such 
a system of mixed government may be found to exist in the 
limited monarchy of Great Britain, and still more perfectly in 
the republicanism of the United States of America. In each 
of these governments, the chief executive power is lodged in 
the hands of one person, who moves and directs the large num- 
ber of subordinate officers under him. Such a system is at a 
proper distance from autocracy on the one hand, and anarchy 
on the other. 

In like manner, ecclesiastical government may be made to 
exist under different forms, combining more or less strength, 
and affording more or less protection to the governed. The 
absolute monarchy of Romanism, with the Pope at its head, is 
found at one extreme ; and a state of complete ecclesiastical 
independence, may be found at the other extreme. The for- 
mer system combines more strength with its operations ; the 
latter gives greater latitude in matters of faith and practice. 
The former is an ecclesiastical despotism — the latter borders on 



268 



EPISCOPAL METHODISM. 



a state of spiritual anarchy and confusion. " There being i& 
king in Israel, every man does that which is right in his own 
eyes." Between these two extremes, there is, and ought to be, 
a medium course — a mixed form of church government — which 
will combine the strength of the one system, and secure the 
liberty of the other, as far as it is proper to secure it ; in a 
word, a system combining strength and efficiency with a proper 
degree of security for the rights and privileges of those who 
are disposed to become the subjects of such ecclesiastical gov- 
ernment. And such, we may be allowed to claim, is the gov- 
ernment of the Methodist Episcopal Church in these United 
States. 

But in order that the reader may judge of the comparative 
strength and efficiency of the different systems of church gov- 
ernment now prevailing, we may be allowed to refer to them 
somewhat in detail 

1. Eomish Episcopacy.— In this system, as already as- 
serted, we find a purely spiritual despotism. The strength 
and power of the system centres in one person — the pope— 
who claims to be the " successor of St, Peter," the " vicegerent 
of God," "supreme over all mortals," "over all emperors, 
kings, princes, potentates, and people," " King of kings, and 
Lord of lords." Such are a few of the titles claimed by his 
"Holiness." And it should be understood that these titles are 
not by Romanists considered as mere empty sounds, but that 
all Roman Catholics, from the higher dignitaries of the 
Church, down to the lowest private member, acknowledge the 
validity of such titles, and pay the most obsequious obedience 
to the pope as universal bishop. To strengthen the power of 
the pope, all cardinals, archbishops, bishops, priests, deacons, 
&c. <fec, must swear eternal fealty to him and to his govern- 
ment. Hence the pope, with or without his councils, is the 
fountain of all law, and the source of all ecclesiastical honor. 
His " bulls" are as authoritative as are the mandates of Jeho- 
vah, issued from amidst the thunderings and lightnings of 



ENGLISH EPISCOPACY. 



269 



Sinai's smoking summit. In a word, bis will is law, and with 
his host of titled dignitaries in all parts of Christendom, he has 
the power to enforce his will, if not by the sharpness of steel, 
the force of powder, or the fires and tortures of the inquisition, 
by other means no less effectual, and no less dangerous to the 
rights and liberties of mankind. 

2. English Episcopacy. — In this system of church govern- 
ment may be found less strength than in the Romish system, 
but a greater degree of freedom for the subjects of its power, 
and yet not so much as they should be allowed to possess by 
a professedly Protestant Church. The episcopacy of the 
Church of England exists in two archbishops and twenty- four 
bishops, all of whom are ex officio lords of Parliament, or peers 
of the realm. The archbishop of Canterbury, who is " primate 
of all England," is the first peer of the realm, and takes pre- 
cedence, not only of all the bishops and clergy, but of all the 
nobility, consisting of dukes, earls, marquises, <fec. &c, the 
royal family alone excepted. All the bishops of the Church 
of England are, in fact, the creatures of the crown ; that is, the 
reigning sovereign virtually appoints r the bishops to vacant 
sees, and every subordinate clergyman, or inferior officer, is 
also, directly or indirectly, the appointee of the civil govern- 
ment. In this system, therefore, we cannot fail to perceive a 
partial leaning toward the Romish system of government, es- 
pecially as the lay members of the Church of England have no 
voice whatever as members in the affairs of the church, but are 
in all respects, subject to the civil and ecclesiastical " powers 
that be." Such a system, to say the least, based upon secular 
patronage, and courtly influence and authority, must be detri- 
mental to the interests of that religion, in reference to which 
our Saviour said, " My kingdom is not of this world " 

3. Protestant Episcopacy. — This system prevails in the 
United States, as the form of government selected by the ad- 
herents of the Church of England, after the war of the Revolu- 
tion, and the independence of the North American Colonies. 



270 



EPISCOPAL METHODISM. 



The Constitution of the Protestant Episcopal Church was 
adopted in October, 1789, nearly five years subsequent to the 
organization of the Methodist Episcopal Church. In the sys- 
tem of Protestant Episcopacy, there is more to admire than in 
that of English Episcopacy. The bishops in the former are 
not lords, or spiritual peers of the realm, in a civil sense. In- 
deed, whatever disposition might exist on their part, or on the 
part of their adherents, to engraft the English system of gov- 
ernmental patronage into their church polity, it is well known 
that the Constitution of the United States, and those of the 
respective States, completely debars them from making any 
such attempt. 

The supreme legislative and judicial power of this church is 
lodged in the General Convention, which meets triennally, and 
is composed of an upper and lower house, very similar, in fact, 
to the Houses of Lords and Commons in England. The upper 
house consists exclusively of the bishops, who may originate 
acts, and concur in those of the lower house ; and who possess 
an absolute negative in relation thereto ; so that no act can 
become a law unless the upper house agrees thereto. The 
lower house consists of clergymen and lay deputies, who may 
or may not be members of the church, provided they are duly 
elected by the bodies they represent. 

The bishops of this church have their respective dioceses, or 
episcopal parishes, beyond which they possess no episcopal au- 
thority whatever, unless invited in case of vacancy to exercise 
the functions of their office. Their salaries amount to from 
two to seven thousand dollars per annum, and they are amen- <• 
able only to the house of bishops for immorality or gross offi- 
cial dereliction. Such is the Episcopacy of the Protestant 
Episcopal Church in the United States — an episcopacy which 
has embraced many worthy men, and yet which has been dis- 
graced by one or more less worthy persons, of doubtful morals. 

4. Presbyterianism. — In this system we find a total aban- 
donment of episcopacy in all its forms ; the supreme legislative 



CONGREGATIONALISM, 



2n 



and judicial power being invested in the body of elders — 
teaching and ruling — who are delegated by their respective 
presbyteries to meet in the General Assembly, which body 
represents the church as a whole. The Presbyterian system 
embodies much power and efficiency, because of the connec- 
tional principle which pervades the entire system. It has, in 
fact, many excellencies, and but few defects, the latter being 
owing to the want of a general superintendency of some 
kind, which would have a tendency to consolidate the different 
parts of the system more perfectly. The most perfect system 
of Presbyterianism is that found in the Scottish Churches, as 
also in the Presbyterian Church of the United States. 

5. Congregationalism. — B3 7 this system of church gov- 
ernment is understood the absolute independence of each local 
church, in regard to matters of faith and ecclesiastical polity ; 
discarding at once, not only episcopacy in all its forms, but 
even presbyterianism itself. Under this system, each local 
church is the supreme legislative and judicial body, in regard 
to all matters which appertain to the doctrines or practices of 
its individual members ; and no other church council or pres- 
bytery has any right whatever to interfere with their independ- 
ence in these respects, except to give advice when requested. 

Congregationalism was the established form of church gov- 
ernment in the days of Puritanism, in many of the colonies, 
and under this system some very sanguinary laws were passed 
for the hanging of Quakers, witches, &c. &c. The inhabitants 
of the colonies where this system prevailed, as also in some of 
the States after independence was secured, were taxed by law 
for the support of the " standing order and it rendered itself 
powerful only as it wielded the sword of the civil magistrate. 
Since the latter has been taken from it, and it has been left to 
stand upon its own merits, it has been found that there is a 
great want of system and efficiency in this form of ecclesiastical 
polity ; so much so, that there has been for many years a grad- 
ual advance towards the Presbyterian form. 



272 



EPISCOPAL METHODISM. 



6. Methodist Episcopacy. — We now proceed to notice the 
advantages of the polity adopted by the Methodist Episcopal 
Church. And in doing so, it will be necessary to diverge more 
or less from the main feature of the system, namely, the epis- 
copacy itself. In the examination of these points, it will, no 
doubt, be perceived by the reader, that while our church polity 
secures strength and vitality on the one hand, it also secures 
the rights and privileges of every member and minister in the 
church, on the other ; that it combines whatever is excellent 
in other systems, and discards what are acknowledged to be 
serious defects in those systems. 

It should be remembered that Methodism is aggressive in its 
character and operations. Its great object is not to provide fat 
parishes for its priests, or rich dioceses for its bishops ; not to 
decorate its ministers and altars with flowing drapery, or splen- 
did vestments, not to minister to the vitiated taste of a cold 
and heartless congregation ; or to sit down in ease and enjoy 
the good things of this life ; but to " spread scriptural holiness" 
over the world ; to wage war with sin, and to carry the battle 
even to the gates of hell. Its object is to go to the sinner and 
invite him to Christ ; if he accepts the invitation, then to lead 
him into the audience-chamber of the King of kings ; if he 
finds mercy — as we know he will, if sincere — then lead him 
into " green pastures, and by the side of still waters," that he 
may " grow in grace, and in the knowledge of the truth ;" to 
place safeguards around him, that he may not fall a prey to 
the adversary ; to place before him such incentives to piety, 
and such inducements to holiness, as shall prompt him to make 
his " calling and election sure." All this is the proper work 
of the ministry, and instead of waiting until the invitation is 
given to come and preach in some snug little parish church, 
the Methodist itinerant receives his commission to " go into all 
the world ;" to " go into the highways and hedges, and com- 
pel men to come in." Such is the object of Methodism. 

But to accomplish these desirable results, a mode of opera- 



METHODIST EPISCOPACY. 



273 



tion must be pursued, which will be likely to secure the end in 
view, and such instruments must be employed as shall be will- 
ing not only to endure the necessary hardships, and make the 
necessary sacrifices, but who are otherwise qualified for the 
great work of saving souls. Such a mode of operation is found 
in the itinerant system of Methodism, and such instruments are 
found in the thousands of ministers who have many of them 
literally " forsaken all for Christ's sake, and the gospel's," and 
the thousands and millions who have been converted to God 
through such instrumentalities, afford abundant evidence of the 
efficiency of the system by which they have been brought into 
the fold of Christ 

To preserve these sheep, to save these lambs, pastors must 
be provided, and government must be instituted. How shall 
these pastors be appointed ; and what form of government 
shall be instituted ? Shall we allow each individual sheep to 
select its own shepherd ? Then we might have as many shep- 
herds as there are sheep. Shall we institute a form of govern- 
ment similar to the Romish Episcopacy ? This would be both 
unscriptural and dangerous. Shall we select the English Epis- 
copal form ? This certainly could not be tolerated in a land 
of freedom. Shall we choose the Protestant Episcopal mode 
of government ? This would be to allow persons who are not 
even communicants of our own, or any other church, to make 
our laws, and frame our church polity for us — yea, even infi- 
dels and avowed skeptics might meet in " solemn conclave," to 
enact laws for the government of the " body of Christ." Shall 
we submit to the Presbyterian form of church government ? 
This would destroy at once the aggressive character of the 
church. Shall we then adopt the congregational mode f This 
would not only destroy the connectionai principle, but would 
be fatal to the itinerant system, J^o ! we will combine to- 
gether, if possible, the excellences of each, and discard that 
which is unfit for the government of Christ's flock. Yfe will 
have a general superintendency, without the usual pomp and 



274 



EPISCOPAL METHODISM. 



trappings of a lordly hierarchy. We will have a ministry who 
will fulfil their commission without waiting for a " call" to the 
more able parishes. We will have a system of government 
that will preclude the despotism of Rome, and the anarchy of 
pure independency. 

Such is the system of government as adopted in the Meth- 
odist Episcopal Church, and the reader who will peruse the 
succeeding sections of this work, will not fail to be struck with 
the admirable arrangement of the whole superstructure, and 
the perfect adaptation of all the parts to each other, so that 
from the bishop down to the most humble member, the rights 
of all are fully and perfectly secured. 

Objections have been urged against the system thus adopted, 
because of the absence of lay delegates in the general and an- 
nual conferences. In reference, however, to the latter bodies, 
scarcely any reply need be made to the objection, as it is a well- 
known fact, that the business transacted by such bodies, is 
purely ministerial in its character ; and what good end could 
be secured by a lay delegation, we have yet to learn. In re- 
lation to a delegation of lay members in the General Confer- 
ence, it may be necessary to say that the greater part of the 
business here transacted, relates almost exclusively to the 
preachers ; but besides, the plan of having a lay delegation in 
the General Conference, would be utterly impracticable. In a 
church as large as the Methodist Episcopal Church, the num- 
ber of ministerial delegates must necessarily be large, in order 
to have a fair representation of the different portions of the 
church ; and indeed the attendance now is so large as to make 
it a serious tax on the time and hospitality of the inhabitants 
of the place where the conference is held. Now, if we were to 
double or treble the number in attendance, it would proportion- 
ably increase the burden. These delegates must also come 
from all parts of the church, thousands of miles distant ; to do 
this, a vast amount of expense must be met, and who will meet 
such additional outlays ? Will the delegates pay their own 



OBJECTIONS TO LAY DELEGATES. 



215 



expenses ? Then shall we make rich men necessary to us, while 
the poor, because of his poverty, will have the privilege of stay- 
ing at home. Besides, our lay members generally belong to 
the humbler ranks in society ; true, we have some judges, and 
lawyers, and distinguished statesmen, and physicians, who are 
worthy members of the church, and who have the pecuniary 
ability to pay their own expenses, but their time is more prop- 
erly, and perhaps more profitably spent in attending to the du- 
ties of their professions, than in spending weeks, perhaps 
months, in hearing the appeals of preachers, and listening to 
the arguments of divines. 

There is still another consideration which outweighs all oth- 
ers in relation to lay representation, and that is its absolute im- 
possibility. To have a fair and proportionate number of cleri- 
cal and lay delegates, would require both classes to be repre- 
sented in an equal ratio ; that is, for instance : one clerical del- 
egate for every twenty-one ministers ; and one lay delegate for 
every twenty-one members. This would give us, according to 
our present numbers in the church, about two hundred clerical 
delegates, and over thirty-three thousand lay delegates ! But 
suppose we make the ratio of representation one delegate for 
every thousand ministers and members ; then should we have 
four ministerial delegates, to seven hundred lay delegates. As 
we find the delegation to be still rather large, supposing we 
make the ratio one for every five thousand ; then we have of 
ministerial delegates, none ! and of lay delegates one hundred 
and forty ! 

There are still other considerations which might be presented 
as reasons for rejecting the practice of a lay delegation in the 
councils of the church ; one or two only we will name, and 
drop the subject. A lay delegation would inevitably produce 
the spirit and practice of electioneering in the primary bodies 
of the church, thus keeping the body in a continual state of 
agitation, producing discord and dissensions among brethren. 
It would also beget a spirit of vain-glory, by raising one mem- 



276 



EPISCOPAL METHODISM. 



ber above another. It would be attended with so much incon- 
venience, as to be totally impracticable in its operations, and it 
would tend to secularize the church of God, by appointing men 
for its legislators and governors, who are purely secular in their 
calling and profession ; and lastly, the practice has been faith- 
fully tried in other Methodist bodies, and has not answered the 
expectations of its warmest friends. Hence, we had better 
leave the matter as it is, praying that God may always preserve 
the councils of the church from adopting any measures that 
shall not be promotive of his glory, and the good of mankind. 

In the further examination of the polity of Episcopal Meth- 
odism, we propose to confine ourselves mostly to the matter 
found in the Book of Discipline, and to select such portions of 
the same, as will throw light on the subject, while we will pur- 
posely omit everything that is not needed for this purpose, and 
add any explanatory remarks which we may think necessary to 
a better understanding of the same. 



CHAPTER II. 



GENERAL RULES, AND RECEPTION AND EXPULSION 

OF MEMBERS. 

SECTION L 

THE NATURE, DESIGN, AND GENERAL RULES OF OUR 
UNITED SOCIETIES. 

" (1.) In the latter end of the year 1739, eight or ten per- 
sons came to Mr. Wesley in London, who appeared to be deep- 
ly convinced of sin, and earnestly groaning* for redemption. 
They desired, as did two or three more the next day, that he 
would spend some time with them in prayer, and advise them 
how to flee from the wrath to come, which they saw continu- 
ally hanging over their heads. That he might have more time 
for this great work, he appointed a day when they might all 
come together, which from thenceforward they did every week, 
namely, on Thursday, in the evening. To these, and as many 
more as desired to join with them (for their number increased 
daily), he gave those advices, from time to time, which he 
judged most needful for them, and they always concluded 
their meeting with prayer, suited to their several necessities. 

(2.) This was the rise of the United Society, first in Eu- 
rope, and then in America. Such a Society is no other than a 
" company of men having the form, and seeking the power of 
godliness, united in order to pray together, to receive the word 
of exhortation, and to watch over each other in love, that they 
may help each other to work out their salvation." 

(3.) That it may the more easily be discerned whether they 



278 



EPISCOPAL METHODISM. 



are indeed working out their own salvation, each Society is 
divided into smaller companies, called classes, according to their 
respective places of abode. There are about twelve persons in 
a class, one of whom is styled the Leader. It is his duty, 

I. To see each person in his class once a week, at least, in 
order, 

1. To inquire how their souls prosper. 

2. To advise, reprove, comfort, or exhort, as occasion may 
require. 

3. To receive what they are willing to give toward the relief 
of the preachers, church, and poor.^ 

II. To meet the ministers and the stewards of the Society 
once a week, in order, 

1. To inform the minister of any that are sick, or of any that 
walk disorderly, and will not be reproved. 

2. To pay the stewards what they have received of their sev- 
eral classes during the week preceding. 

(4.) There is only one condition previously required of those 
who desire admission into these Societies — " a desire to flee 
from the wrath to come, and be saved from their sins." But 
wherever this is really fixed in the soul, it will be shown by its 
fruits. It is therefore expected of all who continue therein, 
that they should continue to evidence their desires for salvation, 

First. By doing no harm ; by avoiding evil of every kind, 
especially that which is most generally practised ; such as, 

The taking of the name of God in vain ; 

The profaning the day of the Lord, either by doing ordinary 
work therein, or by buying or selling ; 

Drunkenness, buying or selling spirituous liquors, or drink- 
ing them, unless in cases of extreme necessity ; 

The buying and selling of men, women, and children, with 
an intention to enslave them ; 

* This part refers to towns and cities ; where the poor are generally 
numerous, and church expenses considerable. 



GENERAL RULES OF THE UNITED SOCIETIES. 279 



Fighting, quarrelling, brawling, brother going to law with, 
brother, returning evil for evil, or railing for railing, the using 
many words in buying or selling ; 

The buying or selling goods that have not paid the duty ; 

The giving or taking things on usury— i. e. unlawful interest; 

Uncharitable or unprofitable conversation, particularly speak- 
ing evil of magistrates or of ministers ; 

Doing to others as we would not they should do unto us ; 

Doing what we know is not for the glory of God ; as : 

The putting on of gold, and costly apparel ; 

The taking such diversions as cannot be used in the name of 
the Lord Jesus ; 

The singing those songs, or reading those books which do 
not tend to the knowledge or love of God ; 

Softness, and needless self-indulgence ; 

Laying up treasure upon earth ; 

Borrowing, without a probability of paying, or taking up 
goods, without a probability of paying for them. 

(5.) It is expected of all who continue in these Societies ? 
that they should continue to evidence their desire of salvation, 

Secondly. By doing good, by being in every kind merciful 
after their power, as they have opportunity, doing good of 
every possible sort, and as far as possible, to all men. To their 
bodies, of the ability which God giveth, by giving food to the 
hungry, by clothing the naked, by visiting or helping them that 
are sick or in prison ; 

To their souls, by instructing, reproving, or exhorting, all we 
have any intercourse with ; trampling under foot that enthusi- 
astic doctrine, that " we are not to do good, unless our hearts 
be free to it." 

By doing good, especially to them who are of the household 
of faith, or groaning so to be ; employing them preferably to 
others, buying one of another, helping each other in business ; 
and so much the more, as the world will love its own, and them 
only; 



280 



EPISCOPAL METHODISM. 



By all possible diligence and frugality, that the gospel b© 
not blamed ; 

By running with patience the race which is set before them, 
denying themselves, and taking up their crosses daily ; submit- 
ting to bear the reproach of Christ, to be as the filth and off- 
scouring of the world ; and looking that men should say all 
manner of evil of them, falsely, for the Lord's sake. 

(6.) It is expected of all who desire to continue in these 
Societies, that they should continue to evidence their desire of 
salvation, 

Thirdly. By attending upon all the ordinances of God : such 
are, 

The public worship of God ; 

The ministry of the word, either read or expounded ; 
The Supper of the Lord ; 
Family and private prayer ; 
Searching the Scriptures ; and 
Fasting, or abstinence. 

(7.) These are the general rules of our Societies : all of 
which we are taught of God to observe, even in his written 
word, which is the only rule, and the sufficient rule, both of 
our faith and practice. And all these we know his Spirit 
writes on truly awakened hearts. If there be any among us 
who observe them not, who habitually break any of them, let 
it be known unto them who watch over that soul as they who 
must give an account. We will admonish him of the error of 
his ways. We will bear with him for a season. But then, if 
he repent not, he hath no more place among us. We have 
delivered our own souls." 

We have thus quoted at length the general rules, that the 
uninformed reader may see at a glance the requirements which 
the Discipline of the Methodist Church makes of all its minis- 
ters and members ; and we think that every candid reader will 
admit that a more scriptural code of morality and religious 
practice could not well be drawn up by man. Such as they 



RECEPTION" OF MEMBERS EXPULSION. 



281 



are, we commend them to the prayerful attention of all, and 
especially of the members of the church. 

SECTION It. 

OF RECEIVING- MEMBERS INTO THE CHURCH. 

1. How shall we prevent improper persons from insinuating 
themselves into the church % 

Ans. 1. Let none be received into the church, until they are 
recommended by a leader with whom they have met six 
months on trial, and have been baptized ; and shall on exami- 
nation by the minister in charge, give satisfactory assurances, 
both of the correctness of their faith, and their willingness to 
observe and keep the rules of the church. Nevertheless, if a 
member in good standing in any orthodox church shall desire 
to unite with us, such applicant may, by giving satisfactory an- 
swers to the usual inquiries, be received at once into full fellow- 
ship. 

2. Let none be admitted on trial except they are well recom- 
mended by one you know, or until they have met twice or 
thrice in class. 

3. Read the rules to them the first time they meet. 

4. The official minister or preacher shall, at every quarterly 
meeting, read the names of those that are received into the 
church, and also those that are excluded therefrom. 

SECTION in. 

ON THE TRIAL AND EXPULSION" OF MEMBERS. 

1. Probationers in the church may, for neglect of duty, or 
disorderly conduct, be discontinued at any time, without the 
usual forms of trial and expulsion. Six months' probation are 
granted, that every candidate for membership may become 



282 



EPISCOPAL METHODISM. 



thoroughly acquainted with the doctrines, usages, and discipline 
of the church ; and that the church may have a reasonable 
length of time to judge of the correctness of his faith and prac- 
tice. When he fails to give evidence of a desire to abide by 
the rules of the church, he may be silently dropped from his 
probationary connection, by the preacher having charge. 

2. An accused member is brought to trial before the Society 
of which he is a member, or a select number of them, in the 
presence of a bishop, elder, deacon, or preacher, in the follow- 
ing manner : Let the accused and accuser be brought face to 
face ; but if this cannot be done, let the next best evidence be 
procured. If the accused person be found guilty, by the de- 
cision of a majority of the members before whom he is brought 
to trial, and the crime be such as is expressly forbidden in the 
word of God, sufficient to exclude a person from the kingdom 
of grace and glory, let the minister, or preacher, who has the 
charge of the circuit, expel him. If the accused person evade 
a trial by absenting himself, after sufficient notice given him, 
and the circumstances of the accusation afford strong presump- 
tion of guilt, let him be esteemed as guilty, and be accordingly 
excluded. Witnesses from without shall not be rejected. 

2. But in cases of neglect of duties of any kind, imprudent 
conduct, indulging sinful tempers, or words, the buying, selling, 
or using intoxicating liquors as a beverage, or disobedience to 
the order and discipline of the church : First, let private re- 
proof be given by a preacher or leader ; and if there be an 
acknowledgment of the fault, and proper humiliation, the per- 
son may be borne with. On a second offence, the preacher or 
leader may take one or two faithful friends. On a third offence 
let the case be brought before the Society, or a select number, 
and if there be no sign of real humiliation, the offender shall be 
cut off. 

3. If a member shall be clearly convicted of endeavoring to 
sow dissensions in the Societies, by inveighing against the doc- 
trines and discipline of the church, such person shall be first 



TRIAL AND EXPULSION OF MEMBERS. 



283 



reproved by the senior minister, or preacher, and if ne persist, 
he shall be expelled. 

4. If a member wilfully and repeatedly neglect to meet in 
class, the minister or preacher shall visit him whenever practi- 
cable, and explain to him the consequence of continued neglect, 
namely exclusion, aud if there be no amendment, the minister 
or preacher shall bring the case before the Society, or a select 
number, before whom he shall have been cited to appear, and 
if found guilty, he shall be laid aside. 

5. If, in any case of the trial of a member, the preacher dif- 
fer in judgment from the Society, or the select number, con- 
cerning the guilt or innocence of the accused person, the 
preacher may refer the whole matter to the next quarterly con- 
ference ; and if the person excluded complain of injustice hav- 
ing been done in his case, he shall be allowed an appeal to the 
next quarterly conference, unless he shall have absented him- 
self from trial. 

6. If a member who has been excluded complain to an an- 
nual conference, after having appealed to a quarterly conference, 
that there has been incorrect administration of the discipline in 
his case, and if it shall appear to the annual conference that 
such complaint is well founded, and the annual conference shall 
so decide, such decision shall restore the expelled person to 
membership in the church. 

7. On any dispute between two or more members of the 
church, concerning the payment of debts, or otherwise, which 
cannot be settled by the parties concerned, the preacher who 
has the charge of the Society, shall recommend to the parties 
a reference to one arbiter chosen by the plaintiff, and another 
chosen by the defendant, and a third chosen by these two, all 
being members of the church, which board of arbiters shall de- 
cide the question. If either party is dissatisfied with the de- 
cision given, such party may apply to the ensuing quarterly 
conference for a second arbitration, and if the quarterly confer- 
ence see sufficient reason, they shall grant the same, in which 



284 



EPISCOPAL METHODISM. 



case each party shall choose two arbiters, and the four thus 
chosen shall select a fifth one, the decision of which board shall 
be final. 

8. When a complaint is made against any member of the 
church for non-payment of debt, if the amount is ascertained^ 
the preacher having charge shall call the debtor before a com- 
mittee of three or more, to show cause why he does not make 
payment. The committee shall determine what further time 
shall be granted him before making payment, and what secur- 
ity, if any, shall be given for the same. 

9. In case of a refusal to comply with the decision of the 
arbiters, or with the decision of the committee, whether on the 
part of the plaintiff or defendant, the member so refusing shall 
be liable to trial for disobedience to the order and discipline of 
the church ; and if they are found guilty of such refusal, and 
persist in the same, they shall be expelled. 

10. When any member fails in business, or contracts debts 
which he is not able to pay, the preacher shall appoint two or 
three judicious members of the church to inspect the accounts,, 
contracts, and circumstances of the supposed delinquent, and if 
he shall have behaved dishonestly, or fraudulently, or borrowed 
money without a probability of paying, he shall, after proper 
trial before the Society, or select number, be expelled. — Dis. 
pp. 54-56. 

11. In relation to smuggling, bribery, &e. the following rules 
are laid down : Extirpate buying or selling goods which have 
not paid the duty laid on them by government, out of the 
church. Let none remain with us who will not totally abstain 
from this evil in every kind and degree. Extirpate bribery, 
receiving anything directly or indirectly for voting at any elec- 
tion. Show no respect to persons herein, but expel all that 
touch the accursed thing. And strongly advise our people to 
discountenance all treats given by candidates before or at elec- 
tions, and not to be partakers in any respect of such iniquitous 
practices. — Dis. p. 64. 



CHAPTEE III. 



OF THE MINISTERS, PREACHERS, AND OTHER OFFICERS 
OF THE CHURCH. 

SECTION I. 

OF THE BISHOPS AND THEIR DUTY ; AND TO "WHOxM RESPONSIBLE. 

1. A bishop is constituted by the election of the General 
Conference, and the laying on of the hands of three bishops ; 
or of one bishop and two elders ; or, if there are no bishops, by 
the laying on of the hands of three elders appointed for that 
purpose by the General Conference. 

2. The duties of the bishop are to preside in the General 
and Annual Conferences ; to fix the appointments of the pre- 
siding elders and preachers for the several districts, circuits and 
stations ; to appoint missionaries among the colored people and 
Indians, and to destitute portions of our own land, and to 
foreign lands ; in the intervals of conference to change, receive 
and suspend preachers, as necessity may require, and as the 
Discipline directs ; to travel through the connection at large ; 
to ordain bishops, elders, and deacons, when properly elected 
by the General or Annual Conferences ; to decide questions of 
law, when presiding in an annual conference, subject to an 
appeal to the General Conference ; to prepare a course of read- 
ing and study for candidates for the ministry, and to oversee 
the spiritual and temporal interests of the church. 

3. The following limitations are placed upon the power of 
the bishops : They shall not allow any preacher to remain in 
the same station more than two years at a time ; nor reappoint 



286 



EPISCOPAL METHODISM. 



them to the same station till after an absence of four years, 
excepting agents, editors, chaplains, missionaries, and teachers 
in colleges or seminaries of learning. They shall not allow a 
preacher to remain in the same city more than four years in 
succession, nor return him to it till he shall have been absent 
four years. They shall not appoint a presiding elder to the 
same district for more than four years in ten. 

4. The power with which the bishops are invested was for- 
merly much greater than it is now. In 1784, no person could 
be ordained to any ministerial office without the consent of the 
bishop. The preachers were prohibited from printing any 
book without the approbation of one of the bishops. The 
bishop was also— as is now the case in the Protestant Episcopal 
Church — authorized to receive appeals from the preachers and 
people, and decide them. In these and some other respects, 
their powers have become very much modified, and the au- 
thority originally vested in them has reverted to the General 
Conference, or been given to the annual and quarterly confer- 
ences. 

5. The bishops have no right to originate a motion in the 
General or Annual Conferences. Neither have they a right to 
vote on any question pending before these bodies. 

6. They are held rigidly responsible to the body of elders 
represented in the General Conference, for all their acts, both 
official and private ; and they may be exj3elled for any conduct 
which may be improper in a bishop, even though not immoral, 
and when so expelled they can have no appeal. 

6. In the interval of the General Conference a bishop, if 
accused of crime or immorality, shall be cited to appear before 
two presiding elders and seven other elders ; or before two 
presiding elders, five travelling elders, and two travelling 
deacons ; these nine shall form a court of inquiry, and if two 
thirds of the number believe him guilty they shall have author- 
ity to suspend him until the next General Conference. 

From the above it will be readily perceived that the Epis- 



PRESIDING ELDERS. 



287 



copacy of the Methodist Episcopal Church is indeed a moderate 
one ; that the bishops are the creatures of the eldership, and 
constantly amenable to it ; and may at any time, for cause, 
be deposed from their high office and authority ; that, in fact ? 
with the exception of appointing the preachers to their respec- 
tive fields of labor, they possess but little more power — if in- 
deed as much — than is possessed by the humblest and most 
obscure travelling preacher. 

SECTION II. 

OF THE PRESIDING- ELDERS AND THEIR DUTY. 

1. The presiding elders, as shown in the preceding section, 
are chosen and stationed by the bishops, and like all other 
travelling ministers, are amenable to the annual conference of 
which they are members, for their private and official acts. 

2. It is the duty of the presiding elder to take charge of all 
the elders, deacons, travelling and local preachers and exhorters 
in his district ; to change, receive, and suspend preachers in his 
district during the intervals of the conferences, and in the ab- 
sence of the bishop; to preside also, in the absence of the 
bishop — if appointed by the latter — in the annual conference ; 
to be present, as far as practicable, at all the quarterly confer- 
ences, and preside therein ; to oversee the spiritual and tem- 
poral business of the church in his district ; to promote the 
cause of Missions. Sunday Schools, and the circulation of reli- 
gious books ; to decide all questions of law in a quarterly con- 
ference, subject to an appeal to the president of the next annual 
conference ; to attend the bishops when present in his district, 
and advise them of the state of his district when absent. 

3. From the above it will be seen that the presiding elder 
is properly the representative of the bishop, and that such office 
is not only a responsible one, but is absolutely necessary to the 
proper government of the church, more especially as, by virtue 



288 



EPISCOPAL METHODISM. 



of his office and by common consent, the presiding elder is 
made the adviser of the bishop in fixing the appointments of 
the preachers, and in arranging the boundaries of the districts, 
circuits, and stations. 

SECTION III. 

OF THE ELECTION AND ORDINATION OF TRAVELLING ELDERS 
AND THEIR DUTY, AND OF THE MODE OF TRYING THEM. 

1. A travelling elder is constituted by the election of an 
annual conference, and the laying on of the hands of a bishop 
and some of the elders who are present. 

2. The duty of a travelling elder is to administer baptism 
and the Lord's Supper, and to perform the office of matrimony, 
and all parts of divine worship, and to do all the duties of a 
travelling preacher. 

3. A travelling elder is eligible to an election as delegate to 
the General Conference, and also to the Episcopacy even although 
he never has been a presiding elder ; he may assist in the or- 
dination of other elders, and even of bishops, if through death, 
resignation, or otherwise, there are no bishops. 

4. A travelling elder is responsible to his conference for all 
his private and official acts, and by his conference may be tried, 
suspended, deposed, or expelled from the church. In the in- 
tervals of an annual conference, if reported guilty of some crime, 
the presiding elder, in the absence of the bishop, shall call a 
committee of at least three travelling ministers, and investigate 
the truth of the report. If the elder be clearly convicted of 
unchristian conduct, he shall be suspended from all ministerial 
services and church privileges until the next session of the 
annual conference. If the charge is not preferred until the 
session of the conference, the case may be referred to a com- 
mittee, who shall keep a faithful record of the proceedings and 



TRAVELLING ELDERS. 



289 



testimony, and lay the same before the conference, on which, 
with such other evidence as may be admitted, the case shall be 
decided. 

5. In cases of improper words, tempers, and actions, the per- 
son offending shall be reprehended by his senior in office. On 
a second transgression, two or three ministers or preachers are 
to be taken as witnesses. If not then cured, he shall be tried 
at the next annual conference, and if guilty and impenitent 
shall be expelled from the connection. 

6. When a travelling elder, or other member of an annual 
conference, fails in business, or is unable to pay his debts, the 
presiding elder shall appoint three judicious members of the 
church to examine into the state of his affairs, and if, in the 
opinion of such members, the minister has behaved dishon- 
estly, or has contracted debts without the probability of paying, 
the presiding elder shall then bring him before a committee of 
at least three ministers, who may suspend him until the ensuing 
conference. 

7. When a travelling elder, or other member of an annual 
conference, disseminates, publicly or privately, doctrines which, 
are contrary to our Articles of Religion, the same process is to 
be observed as in cases of gross immorality, unless the offend- 
ing minister shall engage not to disseminate such doctrines, in 
which case the offender may be borne with until the next annual 
conference. 

8. When a travelling minister is accused of being so unac- 
ceptable, inefficient, or secular, as to be no longer useful as a 
travelling preacher, the annual conference shall investigate the 
case, and if the complaint is well founded,, and the accused will 
not voluntarily retire, the conference may locate him without 
his consent 

9. Provided, that in all the above eases, the minister so sus- 
pended, deposed, located, or expelled, shall be allowed an ap- 
peal to the next General Conference, if he signify his intention 
to appeal at the time of his condemnation, or as soon thereafter 



290 



EPISCOPAL METHODISM. 



as he is informed of the same, and when the General Confer- 
ence shall have heard both sides of the question, they shall 
finally decide the whole matter. 

10. When any travelling elder, or other minister, shall be 
deprived of his credentials, they shall be filed with the papers 
of the annual conference of which he was a member ; and 
should he, at any future time, give satisfactory evidence of his 
amendment, and procures a recommendation from a quarterly 
or other annual conference, for the restoration of his credentials, 
the same may be restored to him, by vote of the conference of 
which he was a member. 

SECTION IV. 

OF THE ELECTION AND ORDINATION OF TRAVELLING DEACONS, 
AND THEIR DUTY. 

1. A travelling deacon is constituted by the election of an 
annual conference, and by the laying on of the hands of the 
bishop. 

2. It is the duty of the travelling deacon -to baptize, and 
perform the office of matrimony, in the absence of the elder ; to 
assist the elder in the administration of the Lord's Supper, and 
to do all the duties of a travelling preacher. 

3. A travelling deacon is eligible to the office of an elder, 
after having travelled two years as a deacon, and has qualified 
himself in the course of study prescribed by the bishops. 

4. An accused travelling deacon is brought to trial in the 
same manner as an accused travelling elder ; for information 
in regard to which, we refer the reader to the preceding sec- 
tion. 



TRAVELLING PREACHERS. 



291 



SECTION V. 

OF SUPERNUMERARY AND SUPERANNUATED PREACHERS. 

1. A supernumerary preacher is one so worn out in the itin- 
erant service, as to be rendered incapable of preaching con- 
stantly, but at the same time is willing to do any work which 
the conference may direct, and his strength enable him to per- 
form. 

2. A superannuated preacher is one so worn out in the itin- 
erant service, as to be considered incapable of doing any effi- 
cient work as a minister, and consequently receives no appoint- 
ment from the bishop, but is at liberty to go where he pleases, 
and improve his time and remaining strength as best he may. 

3. None but regular travelling preachers, or members of an 
annual conference, or bishops, can be supernumerary or super- 
annuated, and while sustaining either of the above relations^ 
they are entitled to a portion of the conference funds, and are 
subject, like all other effective preachers, to the conference of 
which they are members. 

SECTION VI. 

OF TRAVELLING PREACHERS, AND THEIR DUTY. 

1. The term travelling preacher is frequently used to desig- 
nate all who belong to the conference, whether presiding elders, 
elders, deacons, or licentiates, but in its proper and technical 
sense, it includes only the latter class, and in this sense it is 
used in this section — to denote those, who, not having been re- 
ceived into full connection in the conference, nor been ordained, 
are on trial, and are candidates for the ministerial office. 

2. A travelling preacher is received on trial by the annual 



292 



EPISCOPAL METHODISM. 



conference, after having been recommended as a proper per- 
son by the quarterly conference of which he is a member. 

3. While on trial in an annual conference, a travelling 
preacher may be discontinued by such conference, but if ac- 
cused of crime, the presiding elder shall call a committee of 
three local preachers, who may suspend him, and the quarterly 
conference may expel him from the church, nevertheless, he 
shall have an appeal to the ensuing annual conference. 

4. The duty of a travelling preacher is to preach, visit from 
house to house, meet the Societies, classes, and bands, visit the 
sick, and in all respects show himself to be a laborer in the 
vineyard of the Lord. 

5. A travelling preacher is eligible to full connection in the 
annual conference, and to deacon's orders, after he shall have 
travelled two successive years on trial, and has qualified him- 
self in the course of study prescribed by the bishops. 

SECTION VII. 

OF PREACHERS IN CHARGE, AND THEIR DUTY. 

1. A preacher in charge is one who has the pastoral care 
of a circuit or station. He may be either an elder, deacon, or 
preacher, in connection with the conference ; or he may be a 
local preacher or minister, employed by the presiding elder to 
fill some vacancy. 

2. The duties of a preacher in charge are, to oversee the 
junior preachers on his circuit, should there be any ; to renew 
the tickets for the admission of members into love-feast, quar- 
terly ; to meet the stewards and leaders as often as possible ; 
to appoint all the leaders, and change them when he sees it 
necessary ; to receive, try, and expel members, according to 
the form of discipline ; to hold watch-nights and love-feasts ; 
to hold quarterly meetings in the absence of the presiding 



LOCAL ELDERS, DEACONS, AND PREACHERS. 293 

elder ; to take care that every Society be duly supplied with, 
books ; to take an exact account of the number of members in 
each Society, and report the same to the conference ; to give 
an account of his circuit or station once a quarter, to his pre- 
siding elder ; to meet the men and women apart, in the large 
Societies, wherever it is practicable ; to overlook the accounts 
of the stewards ; to appoint a person to receive the quarterly 
collection in the classes ; to see that public collections be made 
quarterly, if need be ; to encourage the support of missions 
and Sunday-schools, and the circulation of bibles, tracts, and 
Sunday-school books, form Societies, and make collections for 
those objects. It is his duty, also, to give certificates of mem- 
bership to those about to remove ; to enforce all the rules of 
the Society ; to read those rules once a year in each congrega- 
tion, and once a quarter in each Society ; to recommend arbi- 
trations in cases of dispute ; to appoint committees for the trial 
of members, and to preside at such trials ; to appoint prayer- 
meetings whenever he can, on his charge ; to license proper 
persons to exhort, provided he obtains the consent of the class, 
of which the person is a member, or of the leaders' meeting. 

3. A preacher in charge, if a member of an annual confer- 
ence, is responsible to such conference for all his official acts, 
and if a local preacher, to the quarterly conference of which he 
is a member. 

SECTION VIII. 

OF LOCAL ELDERS, DEACONS, AND PREACHERS. 

1. A local elder is one, who, having filled the office of a 
local deacon for four successive years, has been ordained to the 
eldership by the election of an annual conference, and the lay- 
ing on of the hands of the bishop and other elders. Before 
such election and ordination, it is necessary that he be recom- 



294 



EPISCOPAL METHODISM. 



mended by the quarterly conference of which he is a member. 
Provided, always, that no slaveholder shall be eligible to the 
office of an elder, where the laws will allow him to emancipate 
his slaves. 

2. A local deacon is one, who, having filled the office of a 
local preacher for four successive years, has been elected by an 
annual conference — after proper recommendation- — and been 
ordained by the laying on of the hands of the bishop. No 
slaveholder is eligible to this office who can manumit his slaves. 

3. A local preacher is one who has received license to preach 
from the quarterly conference. Said license must be renewed 
once a year, at least, in order to be valid. 

4. All local elders, deacons, or preachers, must have their 
names recorded in a class-book, and must meet in class, and 
when they remove from one circuit or station to another, they 
must obtain certificates of their standing at the time of their re- 
moval, before they can be received as members or preachers in 
other places. 

5. When a travelling preacher is located or discontinued, he 
becomes a member of the quarterly conference where he re- 
sides, or where he has had his last appointment. 

6. It is the duty of local elders to preach, and administer the 
sacraments, especially in those places not visited by the travel- 
ling elders ; of the local deacons, to assist in the administra- 
tion of the Lord's Supper, and to baptize, (fee, and of the local 
preachers, to preach wherever, and whenever practicable. It is 
expected of all local ministers that they preach at least once 
every Sabbath-day. 

7. The difference between travelling and local preachers and 
ministers, consists chiefly in the fact that the former give them- 
selves wholly to the work of the ministry, while the latter pur- 
sue some secular calling in connection with the sacred office — 
the former might properly be called regular ministers, and the 
latter secular ministers. 

8. Local ministers and preachers are amenable to the quar- 



EXHORTERS, STEWARDS, ETC. 



295 



terly conference for their private and official conduct, and if 
suspended or expelled they have an appeal to the annual con- 
ference, whose decision in their case is final. * 

SECTION IX. 

OF EXHORTERS, STEWARDS, CLASS-LEADERS, AND TRUSTEES. 

1. Exhorters are licensed by the preachers in charge, after 
having been recommended by the class or leader's meeting. 
They are subject, like local preachers, to an annual examina- 
tion of character in the quarterly conference, and to have their 
licenses renewed by the presiding elder, if approved by the 
quarterly conference. It is the duty of exhorters to hold meet- 
ings in the absence of a preacher, and to call sinners to repent- 
ance whenever opportunity offers. If accused of crime, an ex- 
horter is to be tried by the Society, or select number, and if 
guilty may be expelled by the preacher in charge, he having 
an appeal to the quarterly conference. 

2. Stewards are nominated by the preacher in charge, and 
appointed by the quarterly conference. On every circuit or 
station there must not be less than three nor more than seven 
stewards. It is their duty to take an exact account of all the 
money or other provision collected for the support of the 
preachers on the circuit or station ; to seek out the poor and 
needy, and relieve them ; to inform the preachers of any sick 
or disorderly persons ; to tell the preachers what they think 
wrong in them ; to attend the quarterly meetings, and give 
advice when required in planning the circuit ; to give counsel in 
matters of arbitration ; provide elements for the Lord's Supper ; 

* Ministers of the Methodist Church coming from Europe or Amer- 
ica, may be received according to their credentials, by an annual con- 
ference, and ministers from other evangelical churches may be received 
without reordination by taking upon them our ordination vows. 



296 



EPISCOPAL METHODISM. 



to write circular letters to the Societies to be more liberal, if 
need be; to register baptisms and marriages; and be subject 
to the bishops and other ministers of the circuit or station. 
The stewards are amenable to the quarterly conference for their 
official conduct, but they can only be tried by the Society, or a 
select number, and if expelled have an appeal to the quarterly 
conference. 

3. Class-leaders are appointed by the preacher in charge, 
and are responsible to him for the proper discharge of their 
duties. It is their duty to meet their class once a week, in 
order to inquire into the spiritual state of each member of the 
same, and to advise, reprove, comfort, or exhort them as occa- 
sion may require ; to receive what they are willing to give to- 
ward the relief of the preachers, church and poor, and to pay 
the same over to the stewards ; to meet the ministers and 
stewards once a week, when practicable, and inform them of 
any that are sick, or that walk disorderly and will not be re- 
proved ; to meet in quarterly conferences, and be the spiritual 
assistants of the minister and preachers on the circuits and 
stations. The usual number of members committed to the 
special charge of a class-leader is about twelve, although there 
are frequently found as many as twenty or thirty in one class. 
Class-leaders are responsible to the Society for their moral and 
Christian conduct. 

4. Trustees. These are appointed for the purpose of holding 
in trust for the benefit of the Society in any given place, all real 
and personal estate which may belong to such Society, such as 
churches, burying-grounds, parsonages, parsonage furniture, &c. 
According to the laws of most states and territories, they form a 
body corporate, and are the legal representatives of the Society 
whose property they hold in trust, and as such may sue and 
be sued. Except where the statutes of the states and territories 
otherwise provide, a new board of trustees is appointed by the 
preacher in charge, or presiding elder of the district, and after- 
wards, in case of vacancy, the preacher in charge shall nominate 



TRUSTEES. 



297 



persons to supply such vacancy, and the remaining trustees 
shall proceed to elect and confirm such nomination. 

In most states and territories, however, statutes are made 
by which the election of all trustees is to be governed. They 
are generally divided into three classes, each class holding office 
for three years, and alternately going out of office every year. 
It is also provided that the church, society, or congregation, by 
a majority of votes of the male members thereof, of twenty-one 
years of age, shall elect the necessary number of trustees. 

The Discipline requires that all trustees shall have been 
members of the church for the space of one year previous to 
their election, and that they shall be at least twenty-one yearC 
of age. They are responsible to the quarterly conference for 
their official acts, and are required to present a report annually 
to said quarterly conference, of their acts as a board during the 
preceding year. 

It is the duty of trustees to hold sacredly in trust for the 
purposes specified in the deed of conveyance, all property com- 
mitted to their charge, and to allow it to be diverted to no 
other use or purpose whatsoever. In case of official miscon- 
duct, a trustee may be removed and restrained by application 
to the proper civil court. 



CHAPTEE IV. 



OF THE GENERAL, ANNUAL, AND QUARTERLY CONFER- 
ENCES, AND OTHER COLLECTIVE BODIES IN THE 
CHURCH. 

SECTION I. 

OF THE GENERAL CONFERENCE. 

1. The General Conference is composed of one member for 
every twenty-one members of an annual conference, and if 
there should be a fraction of two thirds that number — fourteen 
— such fraction shall entitle the conference to an additional 
delegate. Provided always that no conference shall be denied 
the privilege of two delegates. 

2. The general conference is required to meet on the first 
day of May, quadrennially, in such places as it shall at previous 
conferences fix upon : but the bishops, with the advice of all 
the annual conferences, may call a special session of the general 
conference at any time ; or if there be no bishop, the annual 
conferences may call such a session. 

3. The bishops shall preside in the general conference, but 
if there is no bishop the conference shall choose a president, 
pro tern. No person can be a member of the general confer- 
ence who has not travelled four full calendar years, and is in 
full connection in an annual conference at the time of his elec- 
tion. Two thirds of all the members elected shall form a 
quorum for the transaction of business. 

4. The general conference has full power to make rules and 



THE GENERAL CONFERENCE. 



209 



regulations for the church, under certain restrictions and limit- 
ations ; (1.) They shall not revoke, alter, or change our Articles 
of Religion, nor establish any new standards or rules of doc- 
trine contrary to our present existing and established standards 
of doctrine. (2.) They shall not allow of more than one rep- 
resentative for every fourteen members of an annual conference, 
nor less than one for every thirty. (3.) They shall not change 
or alter any part or rule of our government so as to do away ~ 
Episcopacy, or destroy the plan of our itinerant general super- 
intendency. (4.) They shall not revoke or change the general 
rules of the Society. (5.) They shall not do away the privileges 
of our ministers and preachers, of trial by a committee and of 
an appeal ; nor the privileges of our members, of trial before the 
Society or by a committee, and of an appeal. (6.) They shall 
not appropriate the produce of the book concern and chartered 
fund to any purpose other than for the benefit of the travelling, 
supernumerary, superannuated, and worn-out preachers, their 
wives, widows, and children. 

Provided, nevertheless, that when three fourths of all the 
members of the several annual conferences present and voting 
shall concur in recommending any change in the above restric- 
tions, then a majority of two thirds of the general conference 
shall suffice to alter the same, excepting the first Article, relat- 
ing to doctrine ; or when a majority of two thirds of the general 
conference shali by vote recommend such alteration, as soon as 
three fourths of the members of all the annual conferences shall 
have concurred therein, such alteration shall take effect. 

5. The general conference, according to the present ratio of 
representation, consists of about one hundred and sixty mem- 
bers. It appoints its own secretaries, elects the book agents, 
editors, and missionary secretaries ; tries appeals from travelling 
ministers, and examines strictly the character and official acts 
of the bishops ; it examines the journals of the several annual 
conferences, and either approves or disapproves of the same ; it 
creates new annual conferences, and fixes their bounds, and ap- 



300 



EPISCOPAL METHODISM. 



points the place of its next meeting. After remaining in session 
for from four to six weeks, it adjourns to the first day of May in 
four years thereafter. 

SECTION II. 

OF THE ANNUAL CONFERENCE. 

1. The Annual Conference is composed of all the travelling 
preachers in full connection, within its bounds, each of whom 
has an equal voice in the transaction of business. A bishop, 
by virtue of his office, is the president of the conference, but in 
case of necessary absence, he may appoint a substitute from 
among the presiding elders, or if he fails to do so, the confer- 
ence may appoint its own president from among the same. 

2. The bishops appoint the time of holding the conferences, 
and must allow each conference to sit a w 7 eek, at least ; the 
conference appoints the place of its session, which is usually 
done by accepting some one of the numerous applications sent 
up by Societies, and quarterly conferences. 

3. The business of an annual conference is, to admit preach- 
ers on trial ; receive preachers into full connection ; elect trav- 
elling and local preachers to deacons' and elders' orders ; grant 
locations ; and supernumerary and superannuated relations to 
those who apply; examine the character of each preacher by 
calling their names over before the conference, and inquiring if 
there are any objections to them ; to try and expel preachers, 
if need be, and hear appeals from suspended or expelled local 
preachers ; to receive reports from all the preachers, of the 
amounts raised for their salaries, and of the amount of money 
raised for the worn-out preachers, widows, and orphans ; for 
the cause of missions, tracts, the American Bible Society, the 
Sunday School Union of the Methodist Episcopal Church, or 
any other purpose for which collections have been ordered by 
the conference, or for which the Discipline provides. 



THE QUARTERLY CONFERENCE. 



301 



4. The session of an annual conference extends from five to 
ten days, according to the number of members belonging to it, 
and the amount of business to be transacted. The largest 
number in any one conference is two hundred and eighty-three, 
and the smallest number is fifty-one. 

SECTION III. 

OF THE QUARTERLY CONFERENCE. 

1. A Quarterly Conference is composed of all the travelling 
and local preachers, exhorters, stewards, and leaders on any 
circuit or station. There are usually one or two travelling 
preachers, from one to six or eight local preachers, one or more 
exhorters, seven stewards, and from five to twenty or more class- 
leaders, belonging to each quarterly conference. The presiding 
elder of the district is the president thereof, or, in case of ab- 
sence, the preacher in charge is the responsible president. 

2. The quarterly conference meets four times in each year, 
and may adjourn from day to day till its business is finished, 
but cannot adjourn to a distant day for that purpose. The 
presiding elder appoints the time of holding the quarterly con- 
ference, but the conference appoints the place of its own sit- 
tings. The business of the conference is ordinarily despatched 
in the course of a few hours. 

3. It is the business of the quarterly conference to hear com- 
plaints against local preachers, and to receive and try appeals 
from expelled members ; to superintend the interests of Sunday 
Schools within its bounds ; to estimate by a committee the 
amount necessary to be raised for fuel and the table expenses 
of the travelling preacher or preachers of the circuit or station ; 
to take cognizance of all the local preachers and exhorters ; to 
appoint stewards, the preacher in charge having the right to 
nominate ; to grant licenses to preach ; to recommend the re- 



802 



EPISCOPAL METHODISM. 



newal of extorters' licenses ; to recommend to the annual con- 
ference suitable persons for admission on trial in the annual 
conference ; to recommend suitable persons to be ordained as 
local deacons and elders ; to recommend the re-admission of 
located elders and deacons to an annual conference ; to appoint 
a recording steward to keep all the records of the quarterly- 
conference ; to appoint a district steward to meet in convention 
and estimate the amount necessary to be raised for the fuel and 
table expenses, house-rent, &c., of the presiding elder ; to ad- 
vise the action of trustees, and take all such steps for the well- 
being of the church or churches within its bounds, as shall be 
deemed expedient and right. 

4. In all questions of law, the presiding elder shall be the 
judge, subject to an appeal to the president of the next annual 
conference, but the application of law shall remain with the 
quarterly conference. 

SECTION IV. 
of leaders', or official meetings. 

1. These meetings originally embraced only the leaders of 
classes, but by common consent, and as a matter of utility, they 
now embrace all the members of the quarterly conference, the 
preacher in charge being the chairman thereof. 

2. The official board, or leaders' meeting, usually meets once 
in each month, when convenient, or oftener when necessary, ^ 
and is subject at all times to the call of the preacher in charge. 

3. It is the business of the leaders' meeting to recommend 
suitable persons to the preacher in charge, for license to ex- 
hort ; otherwise, the duties of the same are not very clearly 
defined in the Discipline ; common usage, however, makes it the 
business of such meeting to advise and assist the preacher in 
charge in the administration of discipline ; to recommend suit- 



SOCIETY AND CLASS-MEETINGS. 



303 



able persons, whose terra of probation has expired for member- 
ship in the church ; to attend to the financial interests of the 
church, and devise ways and means for raising the allowance 
of the preachers, and to do all other business of an ecclesiasti- 
cal nature, which may properly come before them. 

SECTION V. 

OF SOCIETY AND CLASS-MEETINGS. 

1. These meetings are frequently held for the purpose of 
spiritual improvement ; to hear complaints against members, 
and to judge of the guilt or innocence of the accused ; to judge 
of the qualifications of probationers as to faith and doctrine, 
who apply for membership in the church, and to transact such 
other business as may be referred to them, either by the pas- 
tor, or official board. The preacher in charge always presides 
in such meetings. 

2. In this section may be noticed also the fact that a single 
class has power to recommend suitable persons to the preacher 
in charge for license to exhort, and to do such other business 
as properly belongs to it as a class. A preacher or leader may 
preside over the class in its business deliberations ; and either 
the preacher or leader may call a meeting of the class at any 
time, although the members of the class are not obliged to at- 
tend such a call more than once a week. 



CHAPTER V. 



OF THE PUBLIC AND SOCIAL MEANS OF GRACE. 
SECTION I. 

OF PUBLIC WORSHIP. 

1. Public worship on the Lord's day consists of singing, 
prayer — concluding with the Lord's prayer — reading the Scrip- 
tures of the Old and New Testaments, singing, preaching, sing- 
ing, prayer, and the benediction. 

2. On the evening of the Lord's day, and on other days of 
the week, the same order is observed, excepting the reading of 
the Scriptures. 

3. In administering the ordinances of baptism and the Lord's 
Supper, the forms prescribed in the Discipline, and prepared by 
Mr. Wesley, are invariably used. These forms are short but 
comprehensive, and are merely abbreviations of those found in 
the Book of Common Prayer of the Church of England. It is 
thought by many, that the form relating to baptism needs re- 
vision, as it seems to endorse the dogma of baptismal regenera- 
tion, which is certainly not the doctrine of the Methodist Epis- 
copal Church. In the burial of the dead, and the solemniza- 
tion of matrimony, the forms prescribed in the Discipline are 
generally but not always used. 

4. Public worship is usually held each Sabbath on stations, 
once in two weeks on circuits, and occasionally on week eve- 
nings. Preaching at four or five o'clock in the morning— so 



CLASS-MEETINGS. 



305 



much the practice in Mr. Wesley's time, and in the earlier 
days of Methodism — has, in the United States, very generally 
fallen into disuse. 

5. The rule of discipline requiring the men and women to 
sit apart in all our churches, is fast becoming obsolete, especially 
in such churches as are built with pews or slips, to sell or rent. 
It is found most convenient, in large jolaces, for families to be 
seated together, and we may express the hope that a rule 
which cannot be enforced, and which has no scriptural war- 
rant nor precedent, will be expunged from the page of disci- 
pline. 

SECTION IL 

OF CLASS-MEETINGS. 

1. These, according to discipline, are required to be held 
weekly, in every place. The object of class-meetings is to in- 
quire into the spiritual state of each member of the class, and 
to advise, reprove, comfort, and exhort, as occasion may require. 
There are usually about twelve persons in a class, although 
there are frequently found twenty, thirty, or more. 

2. The exercises of class-meeting consist of singing, prayer, 
and the relation of Christian experience. These meetings are 
of immense importance to the church, and cannot be neglected 
without detriment to its spiritual interests, but whether Mr. 
Wesley ever designed to establish class-meetings as a term or 
condition of church-me?nbership, is a question which has not 
been largely discussed, nor finally settled. One thing appears 
to be certain, namely ; that all Methodists who enjoy a sense 
of the pardoning favor of God, love class-meetings, even though 
they are but a prudential means of grace, and on the other 
hand, a wilful neglect of class-meetings is an almost certain in- 
dication of a low state of religious enjoyment 

S. Strangers— that is, persons not members of the church or 



306 



EPISCOPAL METHODISM. 



Society — may be admitted to tbe privileges of class-meeting 
twice or thrice, but not oftener, without violating the rules of 
the Society. This rule may be considered by many as savoring 
too much of a spirit of sectarianism, but when the nature and 
design of a class-meeting is duly considered, we feel persuaded 
that none but the bigoted and uncharitable will object to them 
on that account. Indeed, the design of class- meetings would 
be completely frustrated if all of every class, whether pious or 
ungodly, were admitted thereto. Even members of the Meth- 
odist Church have no ecclesiastical or conventional right to 
meet in any class but their own, without the permission of the 
leader. 

4. Leaders are required frequently to meet each other's 
classes. The object of this rule is to give the members of the 
different classes the benefit of the advice and counsel of the 
various leaders, and to prevent as far as possible a spirit of 
formality. 

SECTION III. 

OF BAND MEETINGS. 

1. Two, three, or four true believers, who have confidence in 
each other, form a band ; and in each band all must be men, 
or all women ; and all must be married, or all single. The 
bands meet once a week to converse on purely spiritual matters, 
and to help each other in the way to heaven, by complying 
with that command of God, expressed by the apostle James, 
" Confess your faults one to another, and pray one for another, 
that ye may be healed." The members of the band pledge 
themselves to abstain from all sin, and zealously to maintain 
good works. 

2. Belonging to a band is perfectly voluntary on the part of 
all the members. Indeed, none but the decidedly pious and 
devoted can have any desire to meet therein. The band meet- 



PRAYER-MEETINGS. 



SOI 



ings differ much in their nature and design from the auricular 
confessionals of the Church of Rome ; the latter being com- 
posed of the priest and a single supposed penitent, the former 
of a few believers. 

3. These band meetings are frequent in large Societies, but 
it is deeply to be regretted that they have fallen so much into 
disuse in most places ; as all who have belonged to them can 
testify to their utility as a prudential means of grace. 

SECTION IV. 

OF PRAYER-MEETINGS. 

1. These are held semi-weekly, or oftener, in nearly every 
place where Societies are established. Sunday and Thursday 
evenings are usually selected for the above meetings in the 
Methodist Church. These meetings are nearly, if not quite as 
important to the interests of true religion in the Methodist 
Church as class-meetings, and should not be dispensed with for 
trivial considerations. 

2. The exercises of prayer-meetings consist principally of 
singing, prayer, and exhortation, in which all the members, 
male and female, are expected to take a part. The doctrine of 
the Methodist Church in relation to female speaking and pray- 
ing is, that while it is manifestly improper for " a woman to 
speak in the church," in relation to church business ; and that, 
while on all matters of a temporal character, or others where 
dictation and governing are required, the women should "learn 
to keep silence in the churches," yet in matters of a purely re- 
ligious character, in the social meetings of the church, it is not 
only their privilege but their duty to improve the talents 
which God has given them, by singing, prayer, and exhorta- 
tion. Indeed, in all revivals of religion it has been found that 
the women are among the most efficient laborers, and the most 



308 



EPISCOPAL METHODISM. 



honored instruments in the conversion of souls ; and we hope 
the day is far distant when in the Methodist Church it will be 
considered unfashionable or unusual for a pious female to pray 
or exhort in a Methodist social meeting. If such a day ever 
does arrive " Ichabod" may be inscribed upon the title-page of 
her history. 

SECTION V. 

OF LOVE-FEASTS. 

.1. Love-feasts were instituted by Mr. Wesley in an early 
day in the history of Methodism. He derived the idea from 
the Moravians, or United Brethren, one of whose tave-feasts he 
had the privilege of attending ; and since their institution by 
Mr. Wesley they have always been considered as an essential 
part of Methodist usages, and have for many years been con- 
nected with each quarterly meeting as an interesting part of 
the same. They are held quarterly, or oftener, as occasion 
may require. 

2. The exercises of a love-feast are singing, prayer, partaking 
of bread and water as a token of Christian fellowship and love, 
and the relation of Christian experience. These meetings are 
hailed with delight by every Methodist, and no marvel, for if 
there is one place on earth more like heaven than another, it 
is an old-fashioned Methodist love-feast, where the members, 
worshipping God " under their own vine and fig-tree./' with all 
intruders and spies shut out, have " none to molest or make 
afraid," and where each member, in simplicity and honesty, 
may declare what the Lord has done for his soul. The speeches, 
on such occasions, are necessarily short, and are directly to the 
point of present Christian experience and enjoyment. Fre- 
quently as many as eighty or a hundred persons, in few words, 
express their gratitude to God in the course of a single hour, 
besides occasional singing. 



CAMP-MEETINGS. 



309 



3. These meetings, as to time, are limited expressly by the 
Discipline to an hour and a half. A similar rule exists in rela- 
tion to admitting strangers not more than twice or thrice to 
love-feasts, as exists in relation to class-meetings, and for the 
same or similar reasons. The preacher in charge, by virtue of 
his office, is required to hold love-feasts, but by common con- 
sent the presiding elder, when present, invariably presides 
during such occasions. 

SECTION VI. 

OF CAMP-MEETINGS. 

1. These appendages to American Methodism originated, as 
stated in the historical part of this work, in the year 1799,* 
among the Methodists and Presbyterians in Kentucky. By the 
latter church they have long since been abandoned, as unsuited 
to their views of order and propriety ; while by the Methodists 
they have been retained as a highly useful and interesting 
means of doing good. 

2. Camp-meetings are usually held annually, in the summer 
or autumn, in a grove or forest in some central or convenient 
place, where water, pasturage, &c. may be obtained. The 
ministers and members from different parts of a presiding 
elder's district, and frequently of two adjoining districts, and 
from a distance of ten, twenty, thirty, and even fifty miles, 
assemble together in one place to enjoy this " feast of taber- 
nacles." They bring with them their canvass tents, provisions, 
&c. <fec. The snow-white tents are arranged in a circular form 
around the camp ground. At one end is the " stand," or pul- 
pit, fitted up so as to accommodate twenty or thirty ministers 
with seats. In front of the stand is an enclosure called the 
" altar," fitted up with seats for any that may be seeking the 



* Some authors state 1191. We have taken Bang's data 



310 



EPISCOPAL METHODISM* 



pardon of sin. Beyond the altar, and in front of the stand, are 
arranged, in proper order, seats for the congregation, who, 
when seated, are surrounded on all sides by the circle of tents. 
The rear of the tents is devoted to culinary purposes, while in 
the interior of the circle, during religious services, nothing is 
expected to take place unbecoming the sanctity of a place of 
worship. The exercises consist of preaching four or five times 
each day, interspersed with prayer, singing, exhortation, &c. 
The meeting usually lasts five or six days, and on the morning 
of the last day of the meeting a love-feast is held, and fre- 
quently the Lord's Supper is administered ; and before dispers- 
ing it is customary for all the congregation present to march 
round within the circle of tents, in solemn procession, singing 
appropriate farewell hymns. After marching round once or 
twice, the ministers arrange themselves in front of the stand, 
and receive the parting adieu of each person who passes before 
them. This "parting scene" is usually very solemn and afrect- 
ing, and those who can refrain from weeping under these cir- 
cumstances are favored with stronger nerves than usually fall 
to the lot of humanity. Many, who having participated in the 
previous exercises of the camp-meeting without much apparent 
conviction, have during this closing scene been pricked to the 
heart, and been forced to beg the prayers of God's people be- 
fore leaving the ground. After the benediction has been pro- 
nounced by the presiding elder or senior preacher, all retire to 
their homes better qualified than before to labor for the con- 
version of souls. Thousands, no doubt, are every year convert- 
ed to God through the instrumentality of these means of grace. 

SECTION VII. 

OF WATCH-NIGHT MEETINGS. 

1. These meetings were instituted by Mr. Wesley. Before 
their conversion to Methodism, the colliers of Cornwall, England, 



PROTRACTED AND OTHER MEETINGS. 



311 



were accustomed to spend every Saturday night, to a late hour, 
at the ale-house, or tavern, drinking, swearing, and carousing. 
After having been converted, through the labors of Whitefield 
and Wesley, the latter was providentially led to substitute the 
chapel for the ale-house, and prayer and praise for oaths and 
blasphemy. These meetings were held generally once a month, 
at the time of the full moon, and subsequently were introduced 
into all the Societies in England. In America, watch-nights 
have been confined to two evenings in the year — Christmas and 
New Year's eve — and are usually seasons of great spiritual 
profit. 

2. The exercises at such meetings vary according to circum- 
stances. On New Year's eve it is customary to have one or two 
sermons, interspersed with other appropriate exercises. As the 
hour of twelve passes away all are kneeling in solemn silent 
prayer before God, and as the old year becomes lost in eternity, 
and time gives birth to a new one, each Christian heart is being 
laid upon the altar in the act of self-consecration. After silent 
prayer, a New Year s hymn of praise is sung, salutations are ex- 
changed, and the worshippers return to their homes, profited 
and blest by the interview. 

SECTION VIII. 

OF PROTRACTED AND OTHER MEETINGS. 

1. At an early day in the history of American Methodism, 
two-days' meetings were quite common, and were seasons of 
great power and spiritual refreshing. As time elapsed, these 
meetings were continued to three, four, and five days. Still 
later, days gave place to weeks and even to months of con- 
tinued effort for the salvation of souls, so that now it is by no 
means a strange thing among the Methodists for a protracted 
meeting to be continued during the greater part of fall or 



312 



EPISCOPAL METHODISM. 



winter; during these meetings hundreds are frequently con- 
verted to God ; and although it is to be regretted that the 
church, as well as the unconverted in many places, scarcely ex- 
pect a revival of religion except in connection with such meet- 
ings, yet it by no means follows that such extra efforts should 
be dispensed with, but rather continued from year to year, and 
from place to place, " if by any means we may save some." 

2. The meetings of the general and annual conferences are, 
more or less, rendered a blessing to the places where they are 
held, as in connection with them there is much precious seed 
sown, which must sooner or later produce abundant fruit. Still 
it is a question, whether less preaching and more of the social 
means would not be more profitable at such seasons. Our own 
opinion is, that at every session of an annual conference not 
only should the sacrament of the Lord's Supper be administer- 
ed, but a ministerial love-feast, in accordance with the rule of 
Discipline, should be held, in which, of course, the laity should 
be invited to participate. These, in connection with prayer- 
meetings, or a conference general class meeting, would, in our 
humble opinion, do more good than a continued round of 
preaching, even by the greatest and best of men. 

3. The meetings of district ministerial associations are be- 
coming quite frequent, and are productive of great good, not 
only to the ministers themselves, but to the people where the 
sittings are held. So far as the author has been able to obtain 
authentic information in regard to the origin of these associa- 
tions, Potsdam district, Black River Conference, has the honor 
of being the first district in the connection to form a regularly 
organized district ministerial association. This occurred in the 
fall of 1836. Rev. John Loveys, being presiding elder, was the 
first president, and Rev. Jesse T. Peck — now Dr. Peck — was 
the first secretary, the author and others of his brethren, being 
members of the said association. Since that period, district 
ministerial associations have been organized in different districts 
and conferences, and we may hope, from the experience we 



PROTRACTED AND OTHER MEETINGS. 



313 



have had of their utility, directly and indirectly, that they will 
be continued and multiplied throughout the connection. At 
these meetings sermons are preached, essays read, examinations 
held, discussions introduced, resolutions passed, and experience 
related. On the whole, they are a source of intellectual and 
spiritual profit, and we can but hope that they will become 
a common thing among us, be universally adopted, and be 
properly and prudently conducted. 



CHAPTER VI. 



OF THE SUPPORT OF THE MINISTRY AND FINANCIAL 
INTERESTS OF METHODISM. 

SECTION I. 

OF THE ANNUAL ALLOWANCE TO MINISTERS. 

1. The annual allowance of the bishops in the Methodist 
Episcopal Church, is as follows : If unmarried, one hundred 
dollars and his travelling expenses ; if married, two hundred 
dollars and his travelling expenses ; if he have children, for 
each child under seven years of age, sixteen dollars ; and for 
each child over seven, and under fourteen, twenty-four dollars 
annually. Besides the above allowance, the bishops are al- 
lowed an amount annually for house-rent, fuel, and table ex- 
penses. The latter amount is estimated as follows : each an- 
nual conference within whose bounds a bishop may reside, ap- 
points a committee, annually, of three or more, whose duty it 
is to estimate the amount necessary to furnish a house, fuel, 
and provision, for the bishop. This amount will of course differ 
according to the size of the bishop's family, and the place 
where he may reside, as house-rent, fuel, <fec, may be much 
greater in some places than in others. The last amount, when 
estimated, is drawn from the funds of the book concern in New 
York and Cincinnati, while each annual conference is required 
to bear its proportionate part of the former amount, including 
salary and travelling expenses. 

2. The annual allowance of the presiding elders is the same 
as that of the bishops, and is raised as follows : There is an 
annual meeting in each presiding elder's district, of one steward 



ANNUAL ALLOWANCE TO MINISTERS. 



315 



from each station and circuit, who is appointed by a previous 
quarterly conference. These district stewards estimate the 
amount necessary to furnish a house, fuel, and^table expenses, 
and apportion his entire claim, including his salary and travel- 
ling expenses, among the different circuits and stations in his 
district, according to their ability. When such an apportion- 
ment has been made, if there should be a deficiency in the re- 
ceipts of any preacher in his district, he must share his propor- 
tionate loss of such deficiency ; and if all receive their full claim, 
the presiding elder receives his, thus sharing with each preacher 
in proportion to what the latter receives. 

3. The annual allowance of all the travelling ministers and 
preachers is the same as that of the bishops and presiding 
elders, and is raised in the following manner : The quarterly 
conference appoints a committee to estimate the amount neces- 
sary to furnish a house, fuel, and table expenses of the preacher 
or preachers who may be sent to them. The sum estimated 
by the committee, if approved by the quarterly conference, is 
either raised by subscription, slip-rent, or voluntary contribu- 
tion. The penny-a-week system, which obtains so largely 
among the Methodists in England, has not succeeded to any 
great extent in the United States. 

4. Local preachers have an allowance in certain cases. 
Where they preach only on the Sabbath, and spend their 
week-days in pursuing their secular business, they do not ex- 
pect any remuneration, unless they are very poor ; but where 
they spend any considerable portion of their week-time in the 
service of the church, and are employed by the presiding elder 
to fill the vacancy of a travelling preacher, they are entitled to 
the same allowance as a travelling preacher. 

5. In making the estimates for travelling and table expenses, 
the various committees — except it may be in the case of bish- 
ops — are scarcely ever governed by the rule — How much will 
it take to supply the preacher and his family with provisions, 
and his horse with provender ? but — How much can we raise ? 



816 



EPISCOPAL METHODISM. 



In the former case two hundred— perhaps three, or more™ 
would be thought necessary ; in the latter, sometimes but half 
the necessary sum is estimated. We have known the estimate 
for the table expenses of a preacher with a wife and three or 
four children, to be as low as thirty dollars, with nothing for 
travelling expenses ! Such an estimate is a mere evasion of 
the disciplinary requirement, and ought to be discountenanced 
by every preacher, steward, and leader in the church. The 
true policy appears to be, to estimate what is actually neces- 
sary for the above purposes, and if the circuit or station cannot, 
or will not raise it, as all know, the members are not holden as 
in case of debt. In making such estimates, committees should 
always inquire how much of each article their preacher will 
probably need. We will suppose he has a wife and four chil- 
dren, and is under the necessity of keeping a servant-girl. 
Such a family will consume, in the course of the year, at least 



40 bushels of Wheat, at$l 00 .... 


. $40 00 


30 " 


" Potatoes, at 25 .... 


1 50 


200 lbs. 


Butter, at 12 J . . . . 


25 00 


100 * 


Cheese, at 6| . . , . 


6 25 


200 " 


Meat, at 10 .... 


20 00 




Groceries, <fcc. <fec, .... 


. 30 00 




Fuel, 


20 00 




Hay, and provender for horse . 


. 50 00 




Incidentals, . 


1 25 






$200 00 



Add to the above his salary, out of which he must find 
himself and his family in clothing, schooling, books, 
periodicals, postage, medicine, medical attendance, 
help, wear of carriage, horse, harness, crockery, furni- 
ture, &c, ............. 280 00 

To this should be added the claim of the presiding 

elder, say $40, . . . . . . . . . . . . 40 00 

Aggregate of the whole* $520 00 



ANNUAL ALLOWANCE TO MINISTERS. 



317 



By adopting some such method of estimating a preacher's 
claim, committees would arrive at a more correct conclusion 
than they generally do, and instead of our preachers being 
obliged— as is sometimes the case — literally to beg a living, they 
would have enough, and nothing more ; but as long as the 
present wretched policy of making estimates is pursued, the 
church must expect to lose, from year to year, some of her best 
ministers, for the good and sufficient reason, that they do not, 
and cannot, as parents and husbands, consent to see their fam- 
ilies in want, as long as it is written, " He that provideth not 
for his own house, hath denied the faith, and is worse than an 
infidel" 

6. The annual allowance of the supernumerary, superannu- 
ated, or worn-out preachers is the same as that of the effective 
travelling preachers and bishops. The superannuated preach- 
ers, however, receive nothing for table expenses, house-rent, and 
fuel. Their allowance, paltry as it is, is scarcely ever paid 
them in full ; what is paid, is raised partly from the fifth col- 
lection, and partly from the proceeds of the book concern, and 
chartered fund. 

7. The widows and orphans of deceased preachers are also 
allowed one hundred dollars for the widow, and the same 
amount for each child, as before mentioned, but nothing for 
table, travelling expenses, house-rent, or fuel. 

8. The fifth collection — so called because it usually comes 
after the four quarterly collections — is required by discipline to 
be taken up on each circuit or station in the connection, once 
in each year. This collection, in the year 1850, in all the con- 
ferences, amounted to $15,750, or an average of $543 to each 
conference. 

The proceeds of the Book Concern, for the same year, 
amounted to $17,400, or, $600 to each conference. 

The proceeds of the chartered fund, for the same year, 
amounted to $1,885, or $65 to each conference. 

The income from all other sources, such as ten-cent collec- 



318 



EPISCOPAL METHODISM* 



tions, legacies, interest on conference funds, <fec. &c, amounted 
to about $6,200. The whole making an aggregate of $41,135. 
This sum at first sight appears large, but if it is divided by the 
number of superannuated preachers, and widows, and orphans, 
in the connection, it will be found that but a portion of their 
disciplinary allowance is given to these worthy claimants on 
the funds of the church. 

The number of superannuated preachers returned on the 
minutes of conference for 1850 is 352. 

The number of widows returned on the same minutes, as 
nearly as we can ascertain, is 275. 

The number of orphan children depending on the same 
funds, more or less, cannot be less than 300. 

In addition to the above claimants, the bishops must receive 
their portion of the funds, which amounted in* 1850 — with the 
allowance to a bishop's widow — to $1,813, or $62.53 to each 
conference. If we add together the above number of claim- 
ants, and divide the gross receipts, we shall find that the aver- 
age dividend to each claimant is $44, and a fraction. But as 
each one receives in proportion to the number in the family, 
and the age of the child, or children, the actual receipts differ 
greatly from the average to each. Hence, in the minutes, we 
find that the lowest amount given to any one orphan is one 
dollar and twenty-eight cents ! or about eight per cent, on their 
claim of sixteen dollars ! In the same conference, widows with 
probably one or two children, received the sum of $10.70, as 
an annual allowance, and the greatest amount to any one 
superannuated preacher, in the same conference, was $26.53, 
and this " worn-out" man probably had a wife, and six or seven 
children. On the other hand, the Genesee Conference had the 
honor of paying up the claims of the superannuated preachers, 
the widows and orphans, in 1850, each married man having 
received $200, with the full allowance for children. Both of 
these cases, however, are extreme ones, and the probability is. 



CHURCHES, AND CHURCH PROPERTY. 



319 



that not more than fifty per cent., on an average, is realized 
from these funds, to support the various claimants. 

It should be remembered, also, that if an effective travelling 
preacher receives less on his circuit than would amount to the 
dividend of the worn-out men — let it be more or less — he is 
entitled to have the deficiency of per centage made up, so that 
his gross receipts for the year shall equal theirs. This should 
be remembered, for two reasons. (1.) Many think that if an 
effective preacher fails to receive his allowance on his circuit, 
the deficiency will all be made up from the conference funds ; 
this is a mistake. (2.) If a circuit or station allow their 
preacher to remain unpaid, for the above reason, they are tak- 
ing bread from the mouths of the aged and infirm preachers, 
and from the widow and the orphan. 

We have thus stated as fully as possible the polity of the 
church, and the requirements of the Discipline, in relation to 
the allowance of ministers. 



SECTION II. 

OF CHURCHES, AND CHURCH PROPERTY. 

1. Churches, chapels, meeting-houses, and parsonages, built 
for the use or occupancy of the members and preachers of the 
Methodist Episcopal Church, are invariably deeded to the trus- 
tees of the local church or Society erecting or purchasing the 
same. Some have embraced the idea that all such property is 
deeded either to the bishops, or preachers ; or to the general 
or annual conferences. This, however, is a mistake, in regard 
to which any one may satisfy himself, who will examine the 
subject. 

2. The trustees — as stated in a previous chapter — are re- 
quired to hold the property for the purpose for which it was 
erected, purchased, or donated, which purpose is, that the 



320 



EPISCOPAL METHODISM. 



members of the Methodist Episcopal Church may use the same 
as a place of worship, according to the rules and discipline of 
the church ; and in further trust, that they shall always permit 
the ministers and preachers of such church, who may be duly 
appointed by the annual conference, to preach and expound 
God's holy word therein. 

3. For the manner of appointing trustees, the reader is re- 
ferred to Book III. Chapter III. Section IX. Paragraph 4. 

4. Parsonages, burying-grounds, <fec, are held by a similar 
tenure as churches, and the only control the conferences or 
ministers have over them is, to use them and the churches ac- 
cording to the design of the donors or purchasers. The preach- 
ers, bishops, or conferences have no right to dispose of them nor 
use them for any other purpose whatsoever than the one named 
in the deed of conveyance. 

5. As churches and parsonages increase in the church, there 
is an increasing desire on the part of both preachers and peo- 
ple, to have the parsonages furnished with at least heavy fur- 
niture. Indeed, one of the greatest clogs to the itinerancy is 
the necessity of removing furniture from place to place. What 
with the wear and tear of furniture, and the enormous expense 
annually incurred in such removal, besides the time occupied in 
packing and unpacking, it begins to be seriously agitated as a 
question, whether the preachers had not better sell all their own 
furniture, and throw themselves at once on the generosity of 
the people for such articles of furniture as they need for house- 
keeping. If such arrangements could be made, the saving in 
expense for a few years, would, in a pecuniary point of view, 
more than meet the necessary outlay. But to have the plan 
operate well, it must be generally, even universally adopted. 



APPENDIX TO BOOK III. 



DECISIONS, AND RESOLUTIONS ON THE ADMINISTRATION OF 
THE DISCIPLINE OF THE METHODIST EPISCOPAL CHURCH. 

The Author begs leave to append the following decisions and 
resolutions for the special benefit of junior preachers and oth- 
ers, who may not be acquainted with the same. The authori- 
ties may be found at the end of the appendix. 

1. "When does the conference-year commence and terminate ? 
Ans. When the appointments are announced in conference. 

2. When a member of conference has been brought before 
a committee, during the interim of an annual conference, and 
has been by said committee acquitted, can the annual confer- 
ence take up the case and decide the final issue, except in 
case of appeal ? It can, the action of the committee being 
only to determine whether the accused shall be suspended, or 
allowed to discharge his ministerial functions during the in- 
terim. 

3. Can a local preacher be tried by a quarterly conference 
before having been brought before a committee of local preach- 
ers ? He can, but when it is practicable, he should be brought 
before a committee of his peers in the first instance. The 
quarterly conference, however, is the only body that can prop- 
erly try, and finally acquit or suspend a local preacher. " It 
has original jurisdiction." 

4. When a bill of charges is presented against a local 
preacher for imprudence, and the necessary disciplinary labor 
has not been performed, may the quarterly conference reject 
said bill of charges ? " If any illegality is found, the conference 
may reject anv part of the bill." 



322 



EPISCOPAL METHODISM. 



5. Are the characters of local elders and deacons subject to 
annual examination in the quarterly conference ? They are. 

6. If a local preacher or minister is proved guilty of some 
offence, who determines the degree or kind of punishment ? 
The quarterly conference. The same rule applies to a travel- 
ling preacher on trial. 

7. Can quarterly conferences, under any circumstances, try 
a member of an annual conference ? They cannot. They may, 
however, state their grievances, as a quarterly conference, to 
the presiding elder. 

8. Can exhorters, stewards, and leaders be tried by a quar- 
terly conference ? They cannot. Exhorters and stewards are 
responsible for only official misconduct to, and may be deprived 
of their office by, the quarterly conference, but can only be tried 
and expelled by the Society, or select number. Leaders, as 
such, are responsible only to the preacher in charge. 

9. When it is asked in quarterly conference, " Are there any 
complaints V what is intended ? Complaints against local 
preachers for immorality or imprudence, or against them, and 
exhorters, stewards, and trustees — in certain instances — for offi- 
cial misconduct. 

10. In case of a decision by a quarterly conference adverse 
to the membership of a local or travelling preacher on trial, and 
no appeal is presented to the next session of the annual confer- 
ence, is such decision final ? It is, in ordinary cases, especially 
in cases of law questions. 

11. In granting or renewing licenses in a quarterly confer- 
ence, if there should be a tie vote, will the tie vote grant, or 
renew the license \ It will not. There must be a majority of 
votes of all the members present. 

12. May a quarterly conference refuse to renew the license 
of a local preacher, without showing cause \ It may, but can- 
not deprive him of it in less than a year, except for cause, for- 
mally proved. 

13. Can a quarterly conference adjourn to a distant day ? 



DECISIONS AND RESOLUTIONS. 



323 



They may adjourn from day to day, to finish pending business, 
only. 

14. Is a travelling preacher on trial amenable to the quar- 
terly, or annual conference for his administration of discipline i 
To the annual conference, only, in such case. 

15. Who presides at the examination of a local elder, dea- 
con, or preacher, who is accused of crime, and is brought be- 
fore a committee of local preachers ? The preacher in charge. 

16. If found guilty, who is to suspend him? The com- 
mittee. 

17. In the trial of a member before the "select number," 
should the preacher in charge remain with them while making 
up their verdict ? He should, but ought not to express an 
opinion in reference to the guilt or innocence of the accused, 
until the decision is made, nor even at any time during the pro- 
gress of the trial. 

18. If the member is found guilty, who is to determine and 
award the punishment ? The preacher. 

19. If an accused person object to any one or more of the 
select number, should his objections be overruled \ They 
should, unless they are reasonable ; in that case, the person or 
persons objected to, should be changed for others. 

20. If the preacher in charge is a party interested in the 
issue of the case, when a member is to be tried, should he act 
as chairman of the trial ? He should not. The presiding 
elder should appoint a chairman for the occasion. 

21. When a verdict of guilty is rendered against an accused 
person, must the preacher expel the offender, or may pardon 
be granted ? In cases of scandalous crimes, expulsion should 
follow ; but for crimes of a moderate degree, if there is humil- 
ity, and a promise of amendment, the person may be borne 
with, but then only by general consent of the committee or 
Society. 

22. If a member refuse to arbitrate a disputed matter, after 
being recommended to do so ? may the preacher in charge pro- 



324 



EPISCOPAL METHODISM. 



ceed to expel him ? Not before he is tried for the offence and 
proved guilty, before the Society or select number. In all 
cases of expulsion whatsoever, the person must first be properly 
and formally tried for the offence for which he is expelled, be- 
fore expulsion can ensue. 

23. When a preacher differs in judgment from the Society 
or select number in relation to the guilt or innocence of an ac- 
cused person, and refers the case to the quarterly conference, is 
that reference an appeal ? It is not ; it is a new trial. The 
power to refer should scarcely ever be used by a preacher, be- 
cause by many good judges the rule is considered unconstitu- 
tional, as it destroys the privilege of appeal in the case, to the 
quarterly conference. 

24. Who shall decide whether a person absents himself 
from trial, in the sense of the discipline ? The select number, 
or the Society. 

25. Is a preacher in charge obliged to present all appeals 
from expelled members to the quarterly conference ? He is, 
when notified to that effect. 

26. May a preacher receive a person into the church, living 
within the bounds of another charge, when it is known that 
such person could not be received in the charge where he re- 
sides ? He may not, except in extreme cases. 

27. When a member wishes to remove his residence, and 
the preacher believes there are good reasons why a certificate 
should be withheld, what shall be done ? If the member is 
willing to be tried, the preacher must proceed to the trial of 
the person ; otherwise, he will be guilty of maladministration. 
In case of a refusal to be tried, a certificate may, nay, ought to 
be withheld. 

28. When a member wishes to withdraw from the church, 
is the preacher under obligation to grant him a certificate of 
membership ? If the member wishes to unite with another 
evangelical church, a certificate may, as a matter of courtesy, 



DECISIONS AND RESOLUTIONS. 



325 



be given, otherwise, there is no obligation, nor even propriety, 
in doing so. 

29. How long may a person retain a certificate of member- 
ship, before it becomes null, and void ? There is no prescribed 
time. But a person presenting a certificate becomes responsi- 
ble to the Society receiving him upon such certificate, for his 
moral conduct while he held the same in his hands. 

30. Can a preacher or Society refuse to receive a member 
who presents a proper certificate of membership ? They can- 
not, but if guilty of immorality, may proceed to try him, as 
above stated. All such evidences of membership must be duly 
honored. 

31. When an expelled person confesses and gives proper 
satisfaction, and applies for re-admission, may he be received in 
full membership, or must he be received on trial ? He may be 
received in full connection. 

32. Is a preacher at liberty to refuse to call an accused 
member to trial, when charges have been preferred by respect- 
able members of the church ? He is, if there are sufficient rea- 
sons existing why he should not do so. 

33. Must a preacher call a member to trial who is credibly 
reported to be guilty of crime, even if no charges are formally 
preferred against him ? It is the duty of the preacher to do 
so. 

34. Should a preacher proceed to try a member on a bill of 
charges prepared, and preferred by a complainant out of the 
church ? He should not ; all formal bills of charges should be 
preferred by members ; but if, in the absence of the latter, the 
preacher believes the accused guilty, he should make out 
charges against him himself. 

35. How long a time should elapse between a citation to 
trial, and the time of the trial ? This will depend on circum- 
stances ; but generally at least a week's notice should be given. 

36. If a different crime is proven against an accused person, 
from the one specified in the bill of charges, what should be 



326 



EPISCOPAL METHODISM. 



done ? If the accused plead that he is not prepared for trial 
on that point, the trial should be adjourned to a future day. 

37. In preparing a bill of charges, how should a preacher 
proceed ? He should give the charges, with all the specifica- 
tions under those charges ; and he should be as specific as pos- 
sible, both in regard to time, and place, where the alleged of- 
fence was committed. In case of a charge of falsehood, or 
slander, the exact words used should be given ; a correct copy 
should be furnished the accused, with the name of the accuser, 
if any, and a proper notice of the time and place of trial. 

38. At the time of the trial, how should he proceed ? He 
should cause correct minutes of the charges, specifications, tes- 
timony, and decision, to be kept in writing, together with all 
the proceedings in the case, so that in case of an appeal, the 
same may be presented in due form, to the quarterly conference. 

39. When a member is charged with crime, and wishes to 
withdraw, for the purpose of evading a trial, is the preacher 
under the necessity of considering him withdrawn ? He is 
not ; the accused member should not be allowed to withdraw 
without permission from the Society. 

40. If an expelled person is restored to membership by the 
action of an annual conference, on account of incorrect admin- 
istration, can such person be tried over again for the same of- 
fence ? He can ; the action of the conference simply places 
him where justice may be done by a new trial. 

41. Can an expelled member avail himself of the action of 
an annual conference in his case, unless he first uses his consti- 
tutional privilege of an appeal to the quarterly conference, as 
described in the discipline ? He cannot ; his first and chief 
redress is in his right of appeal to the quarterly conference. 

42. Should an accuser be allowed to be a witness ? In cases 
of personal dispute, in the issue of which the accuser has a 
direct interest, he should not; but in cases where he has no 
other interest than is common to all the members of the 
church, he should be permitted to give evidence. 



DECISIONS AND RESOLUTIONS. 



327 



43. Has a preacher a right to give a love-feast ticket to any 
person not a member or probationer of the church ? He has 
no such right. Tickets with the word u member" printed on 
them, should be given only to members ; tickets without the 
word member, should be given only to probationers : " notes 1 '' 
of admission should be given to those who are neither members 
nor probationers. 

44. Has an annual conference a right to require its members 
to take up an annual collection for the purpose of sustaining 
the literary institutions under its care ? It has such right. 

45. Can an annual conference refuse a location to one of its 
members in good standing, when such location is demanded ? 
It cannot, and is obliged to give him a certificate of such loca- 
tion. 

46. Is the recommendation of a quarterly conference, in the 
case of local preachers, candidates for the travelling connection, 
<fec, of any force after the ensuing annual conference ? It is 
not. 

47. Has the presiding elder of a district a right to give leave 
of absence to any of his preachers ? He has not. 

48. Has the president of an annual or quarterly conference 
a right to decline putting the question on a motion, when in 
his judgment such motion does not relate to the proper busi- 
ness of the conference ? He has. 

49. Are questions relating to the admissibility of testimony, 
questions of law ? They are. (Consequently the president or 
chairman of a trial must decide on the admissibility of testi- 
mony.) 

50. To what quarterly conference or Society does a super- 
annuated preacher belong ? If he resides within the bounds 
of his own conference, he belongs to such bodies where he re- 
sides ; if in the bounds of another conference, he belongs to no 
Society, or quarterly conference, but has a right, as all preach- 
ers have, to meet in class. 



328 



EPISCOPAL METHODISM 



AUTHORITIES. 



Question. 


Question. 


1 


Bishop Waugh 


26 


Bishop Morris 


2 


it 


Hatnline 


27 


Gen. Con. 1848 


3 


u 


Morris 


28 


Gen. Con. 1848 


4 


u 


Janes 


29 


Bishop Morris 


5 


it 


Morris 


30 


Various 


6 


a 


Hedding 


31 


Bishop Hedding 


' 7 


a 


Morris 


32 


" Hedding 


8 


a 


Morris 


33 


" Hedding 


9 


Various 


34 


Various 


10 


Bishop Hamline 


35 




11 


u 


Waugh 


36 


Bishop Hedding 


12 


u 


Waugh 


37 


Various 


13 


u 


Hedding 


38 


a 


14 


a 


Hedding 


39 


All the Bishops 


15 


u 


Hedding 


40 


Bflhop Janes 


16 


u 


Hedding 


41 


B. R. Con. 1851 


17 


u 


Hedding, Morris 


42 


Bishop Janes 


18 


tt 


Hedding 


43 


Discipline 


19 


a 


Hedding 


44 


Gen. Con. 1840 


20 


a 


Morris 


45 


Gen. Con. 1840, & 1844. 


21 


u 


Hedding 


46 


Gen. Con. 1840 


22 


a 


Hedding 


47 


Gen. Con. 1840 


23 


a 


Hedding 


48 


Gen. Con. 1840 


24 


a 


Hedding 


49 


Gen. Con. 1844 


25 


Various 


50 


Gen. Con. 1844 



The above decisions and resolutions are given, not in the 
exact words of the authorities referred to, but so as to embrace 
the substance in the fewest words possible, and yet retain the 
meaning. 



BOOK IV. 



BENEVOLENT AND LITERARY INSTITUTIONS 
AND STATISTICS OF METHODISM. 



CHAPTEE I. 

BENEVOLENT INSTITUTIONS. 
SECTION I. 

BOOK CONCERN. 

1. The Book Concern may properly be called a benevolent 
institution, as the design — in part, at least — is to furnish a fund 
for the relief of the superannuated, or worn-out preachers, the 
widows and orphans of ihose who have died in the regular 
work of the ministry, and the profits of that establishment are, 
in the main, sacredly devoted to that purpose. It is true that 
this is by no means the only design of its institution ; the cir- 
culation of bibles, Sunday-school books, tracts, and religious 
works of various kinds, all prove that another prominent object 
is the furnishing of wholesome reading to the thousands of our 
Israel, who naturally look to their own church and ministry for 
a supply of their wants in this respect. 

At an early period in the history of English Methodism, Mr. 
Wesley became an author, and indirectly a publisher on an ex- 
tensive scale. The voluminous works which he found it neces- 
sary to print " for the use of the people called Methodists," de- 



330 



EPISCOPAL METHODISM. 



manded a press of his own, which was, and is, located in the 
city of London. Soon after the organization of the Methodist 
Episcopal Church, the importance of having Methodist books 
printed in America, was deeply felt. Hitherto, the minutes, 
Sunday service, hymn-books, &c, had been published at Mr. 
Wesley's press in London, and had to be imported at great 
risk and expense, besides loss of time. In the year 1787, the 
subject of printing and publishing books in America is first 
alluded to in the discipline. At the conference which assem- 
bled in the above year, it was resolved to print such books as 
the conference should recommend, and that the profits of sale 
should be applied " toward Cokesbury College, the preachers' 
fund, the deficiencies of the preachers, the distant missions, or 
the debts on our churches." The first attempt at publishing 
books was in Philadelphia, and in 1792, the Rev. John Dick- 
ins was appointed to manage the printing business. His annual 
allowance was, " two hundred dollars for a dwelling-house, and 
for a book-room ; eighty dollars for a boy ; fifty-three and one 
third dollars for fire-wood ; and three hundred and thirty-three 
dollars to clothe and feed himself, his wife, and his children. 
In all, six hundred and sixty -six dollars, and one third. The 
first book-committee appointed to regulate the concern, were 
John Dickins, Henry Willis, and Thomas Haskins. In 1796, 
the publication of the Methodist Magazine was recommended 
by the conference, and in 1800, Ezekiel Cooper was appointed 
superintendent of the Book Concern, and it was made the duty 
of each presiding elder to see that his district was duly supplied 
with books ; to order such books as were wanted ; to distribute 
them amon£ the different circuits, and to charge the same to 
the preachers. The latter were required to sell as many as 
possible, and account to the presiding elder for the same, and 
when they left a circuit, they were to collect all the books re- 
maining on their hands in one place, and leave an inventory of 
the same with the presiding elder. No preacher was allowed 



BOOK CONCERN. 



331 



to print or circulate any book or pamphlet without the consent 
of the conference, previously obtained. 

In 1804, the Book Concern was removed to New York, and 
Ezekiel Cooper was re-appointed general book steward, and 
John Wilson, assistant editor and book steward. At this time 
it was resolved that the profits be applied to the support of dis- 
tressed travelling preachers and their families. 

In 1820, a book agent was appointed to reside in Cincinnati/" 
and manage the Concern in the western country, under the 
direction of the editor in New York. The system of issuing 
books on commission still obtained, and it was only in 1828 
that the General Conference resolved thereafter to issue no 
more books on commission. In 1826 the publication of the 
" Christian Advocate" was commenced in New York, and at 
the conference of 1828, an editor was appointed to superintend 
the same, and to edit the Child's Magazine. In 1832, a branch 
concern, or general depository, was established in New Orleans, 
and in 1836 the book concern at Cincinnati was made inde- 
pendent of the one in New York,* yet so " as to co-operate 
with the agents at New York" in the publication of books, &c. 
In the last named year, in addition to the Christian Advocate 
and Journal, and Western Christian Advocate, provision was 
made for issuing weekly papers from Charleston, S. C, Rich- 
mond, Va., and Nashville, Tenn. 

In 1840, provision was made for the publication of the Meth- 
odist Quarterly Review, Youth's Magazine, the Christian Apol- 
ogist, in German, Pittsburgh Christian Advocate, and the 
Ladies' Repository. 

In 1844, the Northern Christian Advocate, in Auburn, was 

* On the 18th Feb. 1836, the entire book establishment in New- 
York, with its buildings, presses, books, papers, &c, was destroyed by 
fire. Through the liberality of friends, in and out of the church, how- 
ever, the loss was partly made up, and better buildings were erected 
on the site of the old ones, so that the " glory of the latter house," far 
surpasses " that of the former." 



332 



EPISCOPAL METHODISM. 



adopted as a General Conference paper, and given in charge to 
Kev. JSC. Bounds, of the Oneida Conference, who was succeeded 
in 1848 by the present talented editor, Rev. William Hosmer ? 
of the Genesee Conference. 

2. The present state of the Book Concern is as follows : — In 
New York, there is one agent, and one assistant agent ; an 
editor of the Quarterly Review, and books of the General Cat- 
alogue ; an editor of the Christian Advocate and Journal ; an 
editor of Sunday-school books and tracts, all of whom are under 
the supervision of a book committee of seven, appointed by the 
General Conference. A large number of clerks, salesmen, por- 
ters, printers, binders, &c. &c, are employed at this concern, 
which is located at 200 Mulberry-street. 

At Cincinnati there are two agents, and three editors, with 
the necessary number of employees, and an editor for each of 
the General Conference papers. Depositories of books are 
found in Pittsburgh, and Boston, and Methodist book-stores are 
found in Auburn, Buffalo, Philadelphia, Baltimore, and other 
places. The number of distinct works published at New York 
and Cincinnati, from the ponderous imperial octavo of 5,528 
pages, down to the lilliputian 48mo. of but a few pages, amounts 
to about two thousand in round numbers. These works may 
be classified as follows :— 

On Biblical Literature, .......... 21 

On Doctrinal and Controversial Theology, .... 56 

On Experimental and Practical Religion, . . . . . 67 

On Biography and History, . . . . . . . . . 85 

On Ecclesiastical Polity and History, ...... 13 

On Homiletics and Pastoral Duties, . , . , . , 9 
On Methodist Usages, Church Polity, <fec, . . . . 23 

On Missions, <fec, ....... . . . . . 16 

Sermons and Addresses by different Ministers, ... 59 
Poetical and Musical, ........... 9 

On Miscellaneous Subjects, . . . . 6 . . . . 70 

German Works, ...... 9 



BOOK CONCERN. 333 

Juvenile Works, Yl 

Fireside Library, 121 

Tracts, &c, 400 

SUNDAY-SCHOOL DEPARTMENT. 

Youth's Library, vols. 400 

Child's Library, " 300 

Children's Tracts, 60 

Gift Books, &c., . . 163 



1952 

The publication of these books by thousands of copies annu- 
ally, together with the printing of love-feast tickets, Sunday- 
school tickets, certificates of membership in the church, and 
Missionary Societies, Sunday School Union, <fcc. <fec, and the 
printing of portraits, engravings, &c, will show to some extent 
the amount of capital required, and the labor to be performed, 
in that vast establishment in New York, and its sister establish- 
ment in the west. 

The preparation of books, however, is but one part of the 
business performed at these establishments. About thirty 
thousand copies of the Christian Advocate and Journal are 
weekly printed in New York ; about one hundred thousand 
copies of the Sunday School Advocate — a paper as large as the 
former — are published monthly at the same place ; about fifty 
thousand copies of the Missionary Advocate are also published 
monthly, besides between two and three thousand copies of the 
Quarterly Review. At Cincinnati, besides the publication of 
books, the Western Christian Advocate, the Christian Apolo- 
gist, and the Ladies' Monthly Repository, are published weekly 
and monthly by thousands. 

3. The following table exhibits the present financial condi- 
tion of the book concerns at New York and Cincinnati, as re- 
ported to the annual conferences at their sessions in 1851. 



334 



EPISCOPAL METHODISM, 



BOOK-ROOM AT NEW YORK. 

Eeal Estate in New York city, consisting of build- 
ings, <fec. . *. $115,573 

Cash in hand, and in bank, with State Stocks . 66,605 

Books on hand, bound and unbound, &c. <fcc. . 191,681 
Printing-office, including presses, type, stereotype 

plates, &c 92,907 

Foundry, &c. &c 618 

Bindery 8,868 

Notes and accounts considered good . . . . 164,971 

Deduct $14,819, due by the concern, leaves . $626,225 

Nett profits of the year 1850 , 42,161 

Paid conference dividends in 1850 . . . . 19,700 

Amount of sales in 1850 200,215 

BOOK CONCERN AT CINCINNATI. 

Eeal Estate in Cincinnati, &c $65,000 

Books and stationery on hand 44,061 

Printing-office, presses, type, &c 29,912 

Bindery 4,915 

Furniture, &c. &c 1,900 

Notes and accounts considered good . . . . 79,782 

Cash on hand, &c. &c 3,567 

Deduct $26,502, due by the concern, leaves . $202,637 

Profits of the year 1850-1 15,095 

Present value of both concerns $828,862 



Both concerns are incorporated by the Legislatures of the 
States wherein they are located. 



MISSIONARY SOCIETY. 



335 



SECTION tt. 

CHARTERED FUND. 

1. This fund was instituted in the year 1796. The design 
of its institution was to relieve the distressed travelling preach- 
ers, the worn-out preachers, and the widows and orphans of 
preachers. It was raised by the voluntary contributions of the 
friends of Methodism, and from the first, has been located in 
Philadelphia, where the board of trustees are incorporated, and 
the fund chartered by the State of Pennsylvania. The trustees 
are chosen by the General Conference, and hold the funds in 
trust, for the purposes above specified. The interest only of 
the fund can be applied for such purposes, the principal remain- 
ing untouched. The amount thus funded is about 836,000, 
and yields an annual interest of about 82,500, which is equally 
divided among all the conferences in the connection, for the 
benefits of the claimants. The discipline requires the interest 
to be divided into thirty-nine equal parts, while there are but 
twenty-nine conferences — exclusive of mission conferences — in 
the connection. The reason for this apparent discrepancy, is 
found in the fact that the number of conferences in 1844, and 
before the separation of the Southern Church from the Meth- 
odist Episcopal Church, was thirty-nine, and as the South, since 
the separation, claims a portion of the said fund, it has been 
thought best to allow the discipline to remain as it is, till after 
the settlement of this question by competent authority. 

section in. 

MISSIONARY SOCIETY OF THE METHODIST EPISCOPAL CHURCH. 

. 1. The Missionary Society of the Methodist Episcopal Church 
was organized in the city of New York, in the year 1819. 



336 



EPISCOPAL METHODISM. 



The Constitution of the Society has several times undergone 
alteration and revision, the last revision being by the General 
Conference of 1844. 

2. The object of the Society is for the purpose of supporting 
missions and schools in our own, and in foreign countries. 

3. The payment of two dollars annually constitutes a mem- 
ber, and the payment of twenty dollars at one time, a member 
for life. The payment of one hundred and fifty dollars consti- 
tutes a manager for life, and the payment of five hundred dol- 
lars a patron for life. 

4. The officers of the Society consist of a president, vice-pres- 
idents, corresponding secretary, recording secretary, treasurer, 
assistant treasurer, and thirty-two managers. 

5. The senior bishop of the church is president, and the 
other bishops are vice-presidents, according to seniority. These 
with the other officers — excepting the corresponding secretary 
— are all appointed by the Society at its annual meeting in 
April of each year. The corresponding Secretary is appointed 
by the General Conference, and is required to reside in New 
York, and conduct the correspondence of the Society, at home 
and abroad. 

6. The receipts of the Society have gradually increased from 
the time of its organization. The receipts for 1849-50 were 
$107,835 73, and the disbursements for the same period were 
$100,989 63. The receipts for the year ending May 1st, 1851, 
were $133,317 41, and the disbursements for the same year 
amounted to $131,663 40. The appropriation for the present 
year — 1851-2 — by the missionary board for the support of the 
various Methodist Missions, is $167,000. 

7. There are eight patrons of the Society, having paid each 
$500 or more at one time ; thirteen life managers, having paid 
each $150 or more at one time, and about seven thousand life- 
members, who have paid each twenty dollars or more at one 
time. 

8. The following table will exhibit at a single glance the 



MISSIONARY SOCIETY. 



337 



operations of the Society, which table we have compiled prin- 
cipally from the latest report of the Missionary Society of the 
Methodist Episcopal Church. 







0Q 

"£. 






o 




h domestic missions: 


Missions 


Mission a 


Local 
Preacheri 


Members 


sf 

S.9 


-o o 


English Domestic Missions, 


366 


380 


235 


26,341 






German " " 


103 


116 


56 


6,325 


lit 

llo 


QQ 


Swedish, Danish and Norwegian 














Domestic Missions, 


4 


6 




338 


2 


2 


Welsh Domestic Missions 


5 


5 




110 




2 


French " u 


2 


2 




. 21 






Indian u u 


13 


23 




1,470 


n 


8 


Oregon " " 


8 


12 


17 


393 


5 


3 


California " u 


10 


6 


26 


754 


7 


5 


2. foreign missions: 














Germany 


3 


h 
i 




113 






South America 


1 


1 




40 


1 


1 


China 


5 


5 










Africa 


14 


18 


18 


1,074 


10 




Total 


534 


581 


352 


36,979 


117 


120 



There are connected with the above missions, besides the 
members, 8,370 probationers, making an aggregate of members 
and probationers, of 45,349. 

9. Besides the Parent Society at ISTew York, there are auxil- 
iary Societies in each conference in the church, besides numerous 
subordinate societies, such as Ladies 7 , Youth's and Sunday-school 
Missionary Societies. All these operate through the Parent So- 
ciety, except the Ladies' Home Missionary Society in 'New York 
city, which supports a mission in the vilest part of the city. 
Each circuit and station in the church is in fact a missionary 
society, as it is made the duty of each quarterly conference to 
appoint a mission committee of at least five persons, who shall, 
with the preacher in charge, superintend the interests of the 
missionary cause within their respective bounds, by organizing 



338 



EPISCOPAL METHODISM. 



missionary societies, taking up collections, having sermons or 
addresses delivered, and establishing missionary prayer-meet- 
ings. 

10. Thus we see that Methodism is emphatically missionary 
in its character, not only in its foreign operations, but in its 
domestic, or home work. Indeed, in an important sense, every 
minister of the Methodist Episcopal Church — and indeed of all 
other branches of the Methodist family, where the itinerancy is 
preserved — -is, in an important sense, a missionary, for instead 
of being called by a church or congregation, under a stipulated 
salary, to preach to them, they are annually sent forth without 
purse or scrip, into the highways and hedges, the fields and 
the forests, the city and the country, to invite men to Christ. 
We may further remark, that in proportion as a church is mis- 
sionary in its character, does it give evidence of being a true 
church of Jesus Christ ; evidence at once so clear, so convin- 
cing, that the chimera of apostolical succession sinks into utter 
insignificancy when compared with it. " Ye are the light of 
the world " the salt of the earth," said Christ to his disci- 
ples ; and when he said to his ministers, " Go ye into all the 
world, and preach the Gospel to every creature," he stamped 
his church on earth as a missionary church. 

For a farther view of Methodist missions in different parts 
of the world, the reader is referred to the statistical tables in 
this work, pages 348, et seq« 

SECTION IV. 

SUNDAY-SCHOOL UNION OF THE METHODIST EPISCOPAL CHURCH. 

1. The honor of having originated Sunday-schools is gene- 
rally — and we believe justly— ascribed to Robert Raikes, Esq., 
of Gloucester, Eng., who in the year 1781, at the place of his 
residence, engaged four persons for a stipulated sum each Sab- 
bath, to teach such children as he might send to them. 



SUNDAY SCHOOL UNION. 



339 



2. The honor of having originated the system of gratuitous 
instruction in Sunday-schools, belongs, we think, with equal jus- 
tice, to Mr. John Wesley, who, in 1*785, urged his Societies to 
follow the laudable example of Mr. Raikes. The Societies took 
Mr. Wesley's advice, and shortly after, Sunday-schools, on the 
plan of gratuitous and religious instruction, were commenced 
in all parts of the Methodist connection in England. 

3. As early as 1786, Sunday-schools were established in the 
Methodist Episcopal Church in the United States, through the 
agency of Bishop Asbury, who, being in constant communica- 
tion with Mr. Wesley by correspondence, learned from the lat- 
ter the fact of their establishment in England. But prior to 
this period (in 1784), the Methodist ministers and preachers 
were required by the discipline, wherever there were ten chil- 
dren, whose parents were members, to meet them at least an 
hour every w r eek, for purposes of religious instruction ; and in 
1790, they were required to establish Sunday-schools in or near 
the places of worship, for the benefit of white and black chil- 
dren, and to appoint suitable persons to teach gratis all who 
would attend, and had a capacity to learn. As there is no 
authentic account of Sunday-schools in America prior to 1786, 
we may justly claim for Bishop Asbury and his co-laborers in 
the church, the honor of having established Sunday-schools on 
the gratuitous plan, in America. 

4. In 1828, the Methodist Sunday-school, Bible, and Tract 
Union was organized, but the complexity of this organization 
rendered it expedient, in 1836, to discontinue the Bible depart- 
ment of the Union ; and in 1840, the Tract department was 
also discontinued, and the Sunday School Union of the Meth- 
odist Episcopal Church was established on a new, and we trust 
a firm and permanent foundation. 

5. Since the organization of the Sunday School Union in its 
present form, the cause of Sunday-schools in our church has 
received a fresh impulse, and has acquired a degree of impor- 
tance secondary to no other cause in which the church is en« 



340 



EPISCOPAL METHODISM. 



gaged. Not only have its annual receipts increased, but its 
books have continued to multiply almost beyond conception. 
Its facilities for obtaining correct statistical reports have also 
been increased, and it is perhaps not too much to say, that no 
other Sunday-school Society in the land, is in a more flourish- 
ing and prosperous condition, at the present time, than the 
Methodist Sunday School Union, under the management of its 
very efficient corresponding secretary, the Rev. D. P. Kidder, 
D. D. 

6. The receipts of the Union for the supply of destitute 
schools with books, fall very far short of what they ought to be. 
While the members generally evince a becoming degree of zeal 
in behalf of Sunday-schools in their own localities, they should 
not forget that there are thousands of poor children in the new 
and sparse settlements of our common country, who need to be 
aided in their thirst for religious knowledge, by the contribu- 
tions of the more highly favored portion of our members and 
youth. Only about $5000 the past year was contributed for 
this purpose. 

7. The actual condition of our Sunday-schools in the United 
States may be inferred from the following table, taken from the 
annual report of the Sunday School Union of the Methodist 
Episcopal Church for 1851. We give only the aggregate of 
the numbers in the various conferences. 



No. of Sunday- 
Schools. 


No. of Teachers. 


No. of Scholars. 


No. of Vols, in 
Library. 


P 

CJ 

O 


* V 
J 


Annual Expense 
of Schools. 


Sunday School 
Advocates taken. 


Conversions 
past year. 


8,021 


84,840 


429,589 


1,117,083 


5,486 


32,826 


.154,587 


74,363 


11,398 








Increase past year. 




687|10,966 


37,356 


149,4971 


891] 


4,927| 


$6,508 


8,648) 


2,384 



BIBLE SOCIETY. 



341 



SECTION V. 

BIBLE SOCIETY. 

1. The American Bible Society, although not a denomina- 
tional nor Methodist institution, yet as it is largely supported 
by the Methodist Church, and the preachers are required to 
take up an annual collection in aid of its funds, it seems proper 
to give it a place among the benevolent institutions of the Meth- 
odist Episcopal Church. This Society was formed in New- 
York, in the year 1816, and its declared object from the begin- 
ning has been to circulate copies of the Holy Scriptures without 
note or comment, which object it has faithfully carried out. 

2. After the formation of the American Bible Society, up to 
the year 1828, the Methodist Church co-operated more or less 
with the same, but in the latter year a distinct Methodist Bible 
Society was formed in connection with the Sunday School 
and Tract Union of the Methodist Episcopal Church. This 
separate organization existed for about eight years, when in 
1836 it was formally discontinued ; and since that time the 
Methodist Episcopal Church has labored in this department of 
her work, in connection with the American Bible Society, and 
her various auxiliaries in different States, counties, and towns 
of the Union. 

3. The gross receipts of the Society for 1850-51, amounted 
to the sum of $276,882, and the expenditures, to $276,899. 
Over half a million of copies of the Scriptures were issued dur- 
ing the same period, and since its organization no less than 
7,572,967 copies of the Old and New Testaments have been 
circulated by the Society. 

4. The precise amount contributed to the Society by the 
Methodist Church cannot be ascertained during the past year. 
Some of the largest conferences in the church, who have co-op- 
erated very efficiently in this good work, have failed to mako 



342 



EPISCOPAL METHODISM. 



their report of the amount raised within their respective bounds 
for the Bible Society, and in many places the Methodist con- 
gregations co-operate in connection with other churches and 
congregations, in making collections ; so that no distinction can 
be drawn between the contributions of the one, or the other. 
From the reports of the twenty-two conferences who have made 
returns, we learn that there was raised, in the year 1850, within 
their bounds, the sum of $19,330. If to this we add $5,000, 
as the probable amount raised in the six conferences not re- 
porting, the total receipts from the Methodist Church in the 
North, will exceed $24,000. To this should properly be added 
the receipts from the Methodist Church South, which would 
swell the aggregate to between forty and fifty thousand dollars 
for the past year. 



CHAPTEE II. 



LITERARY INSTITUTIONS OF METHODISM. 
SECTION I. 

UNIVERSITIES AND COLLEGES. 

1. At an early period in the history of the Methodist Epis- 
copal Church — as may be learned from the historical part of 
this work — strenuous efforts were put forth by Bishops Coke 
and Asbury, for the proper establishment of a Methodist col- 
lege ; and notwithstanding the promising aspect of things as 
connected with Cokesbury College for awhile, yet the hopes of 
these men of God, and the lovers of education in the church, 
were doomed to disappointment by the repeated destruction by 
fire of that institution. The failure in this early attempt in 
favor of education, produced discouragement in the church, and 
for a period of over thirty years, but little appears to have been 
done by the Methodist Church toward the establishment of 
colleges and seminaries of a higher grade. 

2. The first Methodist minister in the United States who had 
enjoyed the benefits of a regular college education, was the late 
Rev. Wilbur Fisk, D.D., who graduated at Brown University 
in Rhode Island, in 1815. In 1818, Fisk joined the travelling 
connection, and after a few years' itinerant labor, was under the 
necessity of retiring from the field of active labor as a preacher. 
In 1825, having regained his health, he was called by the 
church to take charge of the Wilbraham Academy in Massa- 



344 



EPISCOPAL METHODISM. 



chusetts. From this period, the cause of education in the Meth- 
odist Episcopal Church was onward, and it is not too much to 
say, in honor of the memory of the dead, that to no man, living 
or dead, does the Methodist Church owe more for his efforts in 
the cause of education, than to "Wilbur Fisk, while principal of 
the above named academy, and especially while President of 
the Wesleyan University, in Middletown, Conn. 

The following is a list of the Universities and Colleges under 
the patronage of the Methodist Church in the Northern and 
Western States : 



Wesleyan University, 
Ohio W T esleyan University, 
Asbury University, 
Dickinson College, 
Genesee College, 
Alleghany College, 
M'Kendree College, 
Lawrence University, 
Oregon Institute, 



Middletown, Conn. 
Delaware, Ohio. 
Green Castle, Ind. 
Carlisle, Pa. 
Lima, N. Y. 
Meadville, Pa. 
Lebanon, 111. 
Appleton, Wis. 
Salem, Oregon. 



SECTION II. 

BIBLICAL INSTITUTE. 

This institution was opened in April, 1847, in Concord, N. H. 
The design contemplated in its formation, is the education of 
young men for the ministry in the Methodist Church. The 
object is not to call young men to the ministry, but to prepare 
more fully for the work in which they are about to engage, 
those young men who have previously been called by God and 
his church, to take upon themselves the sacred office. Hence, 
none are received as students, unless they bring a certificate 
from a quarterly or annual conference, of their being licentiates. 
Candidates for admission are also required to possess a previous 



LIST OF ACADEMIES. 



345 



knowledge of the common and higher branches of an English 
education, with the elements of the Greek language. The 
course of study is full, and particular attention is paid to the 
Scriptures in the original tongues. The endowment consists 
of bonds, notes, <fcc, to the amount of $33,000, the interest of 
which is applied annually for the support of the Institute. No 
tuition is required of any student, and although but in its in- 
fancy, a larger number of students are connected with it, than 
with any other similar institution in New England, excepting 
Andover. The number of professors is three, and of students, 
in July, 1851, fifty-four. John Dempster, D.D. of the Black 
River Conference, is the senior Professor, or President. 



SECTION III. 

SEMINARIES, ACADEMIES, &C. 

About the year 1821, an academy, partly under Methodist 
patronage, was established in New Market, N. H. ; and in 
1825 the Wilbraham Academy, before mentioned, was organ- 
ized, and the New Market Academy was merged in the same. 
Since that period, the number of Methodist seminaries, acade- 
mies, and high schools, of a respectable literary character, have 
been organized from time to time, in different parts of the 
country. The following is a list of the same, with their places 
of location : 

Amenia Seminary, Amenia, N. Y. 

Falley " Fulton, 
Genesee Wesleyan Seminary, Lima, 
Governeur " " Governeur, 

Hempstead " " Hempstead, 

New York Conference " Charlotteville, 
Oneida " " Cazenovia, 

Jonesville Academy, Jonesville, 



346 



EPISCOPAL METHODISM. 



Asbury Seminary, 
Greenfield " 
Oakland Female Seminary, 
Worthington Female Seminary, 
Wesleyan Female College, 
Ohio Conference High School, 
Baldwin Institute, 
Bakersfield Academy, 
Newbury Seminary, 
Troy Conference Academy, 
Wesleyan Seminary, 
Dickenson College Academy, 
Wyoming Seminary, 
Flushing Female Institute, 
Fort Wayne Female College, 
Illinois Conf. Female Academy, 
Maine Wesleyan Seminary, 
Newark Wesleyan Institute, 
Pennington Male Seminary, 
Pennington Female Seminary, 
New Hampshire Conf. Seminary, 
Virginia Academy, 
Preparatory School, 
Providence Conference Academy, 
Rock River Seminary, 
Wesleyan Academy, 
Wesleyan Fem. Collegiate Inst, 
Wesleyan Female Institute, 
Wesleyan Seminary, 
Charlotte Boarding Academy, 
Portland Academy, 
California Institute, (not fully 
established), 



Chagrine Falls, Ohio* 

Greenfield, " 
Hillsboro', " 
Worthington, " 
Cincinnati, " 
Springfield, " 
Berea, " 
Bakersfield, Vt. 
Newbury, " 
West Poultney, " 
Springfield, " 
Williamsport, Pa. 
Kingston, " 
Flushing, L. I. 
Fort Wayne, Ind. 
Jacksonville, 111. 
Kent's Hill, Me. 
Newark, N. J.' 
Pennington, " 

a a 

Northfield, N. H. 
Clarksburgh, Va. 
Middletown, Ct. 
East Greenwich, R. I. 
Mount Morris, 111. 
Wilbraham, Mass. 
Wilmington, Del. 
Staunton, Va. 
Albion, Mich. 
Charlotte, N. Y. 
Portland, Oregon. 

California. 



CHAPTER III. 

STATISTICS OF EPISCOPAL METHODISM. 
SECTION I. 

THE NUMBER OF CONFERENCES, &C. 

1. The Methodist Episcopal Church is embraced in one 
General Conference, which extends from the Canada line on 
the north and north-west, to the States of Maryland and Vir- 
ginia on the south — embracing the whole of the former and 
the western part of the latter ; and from the Atlantic Ocean 
on the east to the Pacific on the west. Prior to the separa- 
tion of the Southern portion of the Church, the General Con- 
ference embraced the whole of the United States and Terri- 
tories. At present the above are its geographical limits, 
exclusive of foreign missionary ground. 

2. The number of Annual Conferences represented in the 
General Conference is twenty-nine, exclusive of the California 
and Liberia Conferences. The following are the names of all 
the Conferences in the Church : 



New York, 


Troy, 


Western Virginia, 


New York East, 


Black River, 


North Ohio, 


Providence, 


Oneida, 


Michigan, 


New England, 


East Genesee, 


Indiana, 


Maine, 


Genesee, 


North Indiana, 


East Maine, 


Erie, 


Rock River, 


New Hampshire, 


Pittsburgh, 


Wisconsin, 


Vermont, 


Ohio, 


Iowa, 


Illinois, 


Baltimore, 


New Jersey, 


Missouri, 


Philadelphia, 


Oregon & California, 



Liberia Mission Conference. 



348 



EPISCOPAL METHODISM. 



3. The number of Quarterly Conferences in the Church, is 
3,174, exclusive of foreign work. Each of these Quarterly 
Conferences is under the supervision and presidency of a 
presiding elder. About the same number of distinct charges, 
including circuits, stations, and missions, is embraced in the 
work. 

SECTION II. 

NUMBER OF BISHOPS, PRESIDING ELDERS, AND PREACHERS. 

1. Bishops, five- 

Residence, Time of Consecration, 

Elijah Hedding, Poughkeepsie, N. Y. 1824 

Beverly Waugh, Baltimore, Md. 1836 
Thomas A. Morris, Cincinnati, Ohio, 1836 
Leonidas L. Hamline, " " 1844 

Edmund Storer Janes, New York City, 1844 

2. Presiding elders: of these there are 174 in the United 
States, besides two in Oregon and California, three in Liberia, 
and one in Germany. 

3. Travelling Preachers, including elders, deacons, and 
preachers : of these there are, in the United States and Libe- 
ria, 4,129, besides several in Oregon and California. 

4. Local Preachers : the number of this highly useful class 
of men in the Methodist Episcopal Church, exceeds that of the 
travelling ministers, it being in 1850 not less than 5,420 — - 
making a total of travelling and local preachers in the church, 
of 9,549. 

SECTION III. 

NUMBER OF MEMBERS AND PROBATIONERS, 



Conference. Members, Probationers. 

Baltimore, ..... 46,620 6,433 

Philadelphia, . , * 36,668 8,406 

Providence, * . , . 11,940 2,059 



NUMBER OF MEMBERS AND PROBATIONERS. 



349 



Conference. Members. Probationers. 

New Jersey, .... 27,594 5,435 

New England, . . . 11,859 1,782 

New York, 22,609 4,002 

New Hampshire, . . . 8,017 1,016 

New York East, . . . 19,022 2,346 

Troy, 22,640 2,996 

Western Virginia, . , 12,202 1,597 

Vermont, ..... 7,079 770 

Pittsburgh, .... 31,429 3,864 

Black River, .... 15,838 2,566 

Wisconsin, 6,205 1,796 

East Maine, .... 8,342 1,678 

Maine, 9,654 1,354 

Erie, 18,852 2,553 

Rock River, .... 14,035 3,024 

North Ohio, .... 24,325 3,108 

Oneida, 23,639 3,137 

Iowa, 9,183 1,897 

East Genesee, .... 15,769 1,941 

North Indiana,. . . . 25,598 4,782 

Missouri, 4,262 790 

Michigan, 14,377 1,912 

Ohio, 58,116 6,474 

Genesee, 9,860 881 

Illinois, 26,784 5,058 

Indiana, 31,747 5,874 

Liberia, 

Oregon, <fec, .... 754 76 
In addition to the above, there are 28,139 colored mem- 
bers and probationers, including 1,117 in Liberia — making the 
total number of members and probationers in the Methodist 
Episcopal Church, 703,571, which, being added to the 9,549 

preachers as stated in the preceding section, will give the total 
number of members, probationers, and preachers, at 711,120. 



350 



EPISCOPAL METHODISM. 



SECTION IV. 

STATISTICS OF THE METHODIST EPISCOPAL CHURCH SOUTH. 

It seems proper that we should give, in this chapter, a con- 
densed statement of the statistics of this branch of the Metho- 
dist Episcopal Church, inasmuch as it occupies as its field of 
operations so large a portion of the United States. It has one 
General Conference, and twenty Annual Conferences, all being 
in the Southern and South-western slaveholding States, It has 
four bishops: Joshua Soule, James O. Andrew, William Ca- 
pers, and Robert Paine ; the two former having been bishops 
of the Methodist Episcopal Church previous to the separation, 
and the two latter having been elected since that period. 
They have also a Book Concern at Charleston, S. C, with a 
Branch Concern at Louisville, Ky. They publish five weekly 
papers, namely, the Southern Christian Advocate, at Charles- 
ton ; the Richmond Christian Advocate, at Richmond, Va. ; 
the Nashville and Louisville Christian Advocate, at Louisville ; 
the Holston Christian Advocate, at Knoxville, Tenn. ; and the 
Texas Wesleyan Banner, at Houston, Texas. Besides these, 
they issue from the press at Richmond, the Southern Metho- 
dist Quarterly Review ; from the press at Nashville, the 
Southern Ladies' Companion ; and from the press at Charles- 
ton, the Sunday School Visitor. 

The Church South has a very efficient Missionary Society, 
the head-quarters of which is at Louisville. The number of 
missionaries among the destitute white population, is 117 ; 
among the colored population, 104 ; among the Indians, 39 ; 
among the Germans, 8 ; two in China, and three in Califor- 
nia. These missions embrace a total membership of 59,540 
souls. The receipts of the past year, 1850, were about 
$86,000.* 

* The receipts for the year 1850-51, amounted to $93,470. Mis- 
sions, 271 ; missionaries, 244. 



SUMMARY OF EPISCOPAL METHODISM. 



351 



This Church has also a number of flourishing Colleges and 
Universities : Emory College, Ga. ; Emory and Henry College, 
Va. ; La Grange College, Ala. ; Centenary College, Miss. ; 
Randolph Macon College, Ya. ; and Transylvania University, Ky. 

The number of ministers in the travelling connection at the 
South, is 1,700 ; in the local ranks, 3,955 ; the membership 
numbers 514,601. They have 1,262 Sunday Schools; 7,409 
teachers ; and 44,500 scholars. In regard to the latter insti- 
tution, they are far behind their Northern brethren, while in 
some other respects their statistics show very favorably. 

SECTION Y. 

SUMMARY OF EPISCOPAL METHODISM IN THE UNITED STATES, 
NORTH AND SOUTH. 



1. General Conferences, &c, 2 

Annual Conferences, 49 

Bishops, 9 

Travelling Ministers, 5,899 

Local " 9,491 " 

Total Preachers, . 15,390 

Members and Probationers, with Preachers 

added, 1,220,317 

2. Sunday Schools, 9,429 

Teachers, 94,283 

Scholars, 507,125 

3. Missions : 

Missionaries, . . 854 

Mission Members, 70,697 

Expended last year, $217,637 

4. Education : 

Colleges and Universities, 15 

Seminaries, &c, 40 

(No report from the South.) 
Biblical Institute, 



352 



EPISCOPAL METHODISM. 



5. Religious Periodicals : 

Weekly, 11 

Monthly, 6 

Quarterly, 2 

Individual and unofficial, » 6 



SECTION VL 

TABLE OF MINISTERS AND MEMBERS OF EACH METHODIST 
DENOMINATION IN THE UNITED STATES. 

Trav. Preachers. Local Preachers. Members. 



1. M. E. Church, 4,129 5,420 703,571 

2. M. E. Church South, 1,700 3,995 514,601 

3. Prot. Meth. Church, 740 1,141 64,313 

4. Wes. Meth. Church, 400 300 30,000 

5. African M. E. Church, 300 20,000 

6. African Methodist Zion, 200 5,000 



7,369 10,856 1,337,485 
Local Preachers, . . . . . . 10,856 

Travelling Preachers, 7,369 



Grand total, 1,355,710 



From the above it will be seen, that the number of Method- 
ist ministers, travelling and local, in the United States, is over 
18,000; and that the number of members, including the 
ministers belonging to all the Methodist Churches in the 
Union, approximates toward a million and a half of souls. 



ENGLISH AND CANADIAN METHODISM. 353 



SECTION VII. 
ENGLISH AND CANADIAN METHODISM. 

1. Wesleyan Methodist Church : England. 
The following table will show the statistics of this branch 
of the Methodist Church : 





Circuits. 


Trav. Preachers. 


Members. 


England, 


386 


1,086 


331,250 


Wales, 


35 


77 


16,210 


Scotland, 


13 


25 


2,934 


Ireland, 


70 


157 


21,107 


British Islands 


10 


29 


7,883 


Foreign Missions, 


308 


399 


97,861 




824 


1,773 


477,245 



The Wesleyan Methodist Missionary Society extends its 
operations to nearly every part of the world. The receipts of 
the Society for the year 1850, were $502,775, averaging more 
than a dollar for each member, including those on missions. 

2. Primitive Methodist Church: England — Circuits, 303; 
Travelling Preachers, 551 ; Local Preachers, 9,077 ; Members, 
108,781. 

3. New Connection Methodists : England — 130 Travelling 
Preachers ; 22,062 Members. 

4. Wesleyan Association : England — 97 Travelling Preach- 
ers; 22,178 Members. 

5. Wesleyan Methodist Church: Canada — Circuits, 127; 
Travelling Preachers, 204 ; Members, 26,213. 

6. Methodist Episcopal Church : Canada — Bishops, 2 ; Cir- 
cuits, 58 ; Travelling Preachers, 103 ; Local Preachers, 105 ; 
Members, 8,500, 



354 



EPISCOPAL METHODISM. 



SECTION VIII. 

RECAPITULATION OF STATISTICS. 



Trav. Preachers. Local Preachers. Members. 



In the United States, 


7,369 


10,856 


1,337,485 


In England, &c, 


2,551 


9,077* 


630,266 


In Canada, 


307 


105 


34,713 


Total, 


10,227 


20,038 


2,002,464 


Add Preachers, 






30,265 








2,032,729 



In viewing the above result, and in comparing " Methodism 
as it is" with "Methodism as it was" a century ago, we 
are led to exclaim, " What hath God wrought!" and while 
the success of Methodism, and especially of Episcopal Metho- 
dism, demands our heartfelt gratitude, we, as Methodists, 
should be incited to humility, and to increased activity in 
the glorious work of spreading " Scripture holiness" throughout 
these and all other lands. " Be not high-minded, but fear." 

* There are no returns of Local Preachers from the "Wesleyans in 
England or Canada. 



THE END. 



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The Missionary Offering, a memorial of Christ's 
Messengers in Heathen Lands, dedicated to Dr. Judson, 
8 engravings, 12mo., muslin. $1,25. 

We have seen no book cf late which, upon a hasty examination, we could more 
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we seen this history more ably and truthfully set forth than in the oae before us. — 
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Here is a volume of about four hundred pages, neatly printed and illustrated, 
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achievements of earth dwindle into folly. — Cayuga Chief. 

The Missionary Offering is composed of poetical and prose writings of rare 
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under the guidance of Providence, for the moral regeneration of the world.— Genera 
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Rational Psychology, or the subjective idea and the 
objective law of all intelligence: by Laurens P. Hickok, 
D. D*, Professor of Christian Theology in the Theological 
Seminary, Auburn. 

The few, not the many, will find pleasure and improvement, in the study of a 
realise like this, discussing with much ability and research, indicative of close and 
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" The Life of Gen. Z. Taylor." — H. Montgomery, Esq., editor of the Auburn 
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"Life of General Zachary Taylor, by H. Montgomery," is the latest and 
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The Life of Major General Zachary Taylor. By II. Montgomery. — 
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recognise as " a hero" worthy of his pen's most eloquent recognition; the man of 
duty in an age of Self. An American in everything ; in valor, in strong musculai 
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thing, save in devotion to our new political God of Expediency. 

The volume before us is put forth in Auburn, by the editor of the Auburn Dail) 
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leading military characteristics of Frederick the Great. But, unlike Frederick 
Taylor is anything but a martinet in discipline ; and, though his movements of smal 
bodies of troops against vast odds, are characterized by the vigorous will and iroi- 
determination of Frederick, the arbitrary disposition of tke Prussian despot is wholl> 
alien to his tolerant and candid nature. Taylor's affectionate and almost parenta? 
relation to his soldiers, perhaps, alone first suggested the parallel, as we find it 
hinted in the following stanza of some verses upon one of his battles quoted by Mr 
Montgomery : 

" 1 Old Zach !' 1 Old Zach !' the war cry rattles 

Among those men of iron tread, 
As rung * Old Fritz' in Europe's battles 

When thus his host Great Frederick led " 

Literary WoruL 



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History of the War with Mexico, from the com 
mencement of hostilities with the United States, to the 
ratification of Peace; embracing detailed accounts of the 
brilliant achievements of Generals Taylor, Scott, Worth, 



A History of the late war prepared for popular circulation The writer takes a 
patriotic view of his subject. His narrative of the commencement of the war would, 
we presume, not displease Mr. Polk. He follows the campaign throughout with 
industry and spirit, drawing from public documents, diplomatic correspondence, and 
the newspaper letter writers by the way. More facts, we believe, are brought 
together than in any single publication of the kind. The narratives of adventure in 
California, Col. Doniphan's march, and other passages, are told with interest ; the 
writer evidently seeking to make a useful book. The portraits and illustrations of 
scenes are numerous ; the mechanical execution of the whole work being highly 
creditable to the Auburn publishers. — Literary World. 

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We have been unable to notice, until now, this new work from the pen of tha 
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we have at last a complete and interesting history of the late collision between the 
two Republics of the Continent. To a minute and detailed account of the position 
and policy of Mexico, the origin and causes of War, are added soul-stirring descrip- 
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and the various publications, of a public or private character, that have appeared 
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etill more interesting and desirable, it has been illustrated with portraits of the most 
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It is a book of great value.— Genesee Farmer. 

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The Lives of Mary and Martha, mother and 
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with a steel portrait, 18mo, scarlet cloth. 

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known as the author of Harper's translation of "Florian's History of the Moors 
of Spain." She also wrote " Isabel, or the Trials of the Heart." In the preparation 
of the pretty little volume she has done a praiseworthy deed, and we hope she will 
receive the reward she merits. She has taught us in the work 
" how divine a thing 
A woman may be made." 

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drawn on these pages. — Literary Messenger. 

This beautifully printed and elegantly bound little work, reflecting the highest 
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great public events of the century during which the subjects lived, but those pictures 
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the mosi important part of life, but which, from the fact of their apparent triviality 
and intangibility, the historian generally passes over. The authoress evidently 
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womanly virtues which characterized the heroines of her narrative, she makes the 
most eloquent plea in favor of the dignity of her sex. It is dedicated to Mrs. Wm 
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We cordially commend it to the public, and niost especially our lady readers.— 
Syracuse Journal. 

This acceptable and well written volume goes forth upon a happy mission, 
" To teach us how divine a thing 
A woman may be made," 
by unfolding those charms of character w T hich belong to the mother and wife of the 
hero of the Land of the Free ; and in the co* ipanionship of which, while they illus- 
trated the watchful tenderness of a mother,, and the confiding affections of a wife, 
is shown those influences which made up the moral sentiments of a man, whose 
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philosophy ; and one whose name is adored by all nations, as the leader of man in 
in the progress of government, to that perfection of human rights where all enjoy 
liberty and equality. To say that Miss Conkling has fulhlied the task she says a 
" too 'partial friendship has assigned her " faultlessly, would perhaps be too 
unmeasured praise, for perfection is seldom attained; but it will not be denied but 
that her biographies are traced in the chaste elegances that belong to the finished 
periods of a refined style, which fascinates the reader with what she has thus contii- 
buted to our national literature. 

The design of the volume is, to picture a mother fitting the " Father of his 
Country " in a light, full of the inexhaustible nobleness of woman's nature, and yet 
as possessing that subdued and quiet simplicity, where Truth becomes the Hope on 
which Faith looks at the future with a smile. The mother of Washington was 
tried in a school of practice where frugal habits and active industry were combined 
with the proverbial excellences of those Virginia matrons, who were worthy mothers 
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fully has she sketched the character of Martha, the wife; following her from her 
brilliant manners as the Virginia belle, through the various phases of her life, she 
gives a rapid but comprehensive view of those characteristics which make up the 
quiet refinement of manners native to her, and which ever gave her the reputation 
of an accomplished wife and lady. And with peculiar delicacy Miss Conkling has 
portrayed the thousand virtues with which she embellished a home ; her amiable 
disposition and winning manners made the happiest to the purest and best of aL 
amn fame has chosen for its noblest achievments.— Syracuse Star. 



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The Odd Fellows' Amulet : or the principles of Odd 
Fellowship defined ; the objections to the order answered ; 
and its advantages maintained ; with an address to the pub- 
lic, the ladies, and the order. By Rev. D. W. Bristol, Pas- 
tor of the M. E. Church, and P. Gr. of Osco Lodge, No. 304, 
at Auburn, KT. Y. 

The Rev. Mr. Bristol, the author of the above work, is a popular clergyman of the 
Methodist church. He appears to have written the work not merely for Odd Fellows, 
but to disabuse the public mind, if possible, of prejudices formed against the Order. 
A spirit and design of apparent sincerity appears to pervade the entire work, and the 
writer discusses his themes and meets the objections urged against Odd Fellows, with 
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while the arrangement and classification of his subjects adds interest to the volume. 
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We have wiled away several hours pleasantly and profitably in its perusal, and can 
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der are set forth by its author, the Rev. D. W. Bristol, a distinguished Methodist 
clergyman, in a masterly manner, objections instituted by many to the Order, are 
fairly tested, and answered in a mild and satisfactory way. It is a cheap and useful 
work, and we cheerfully recommend it to public favor. — Mirror of the Times. 

Able and exceedingly interesting articles, that we would most cordially commend 
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under the notice of members of the great Order. The work contains also Addresses 
by Rev. D. W. Bristol, and is embellished with several fine Steel Engravings. Fully 
and correctly defining the principles of O. F., it should fill a niche in the library of 
every Odd Fellow, where it will furnish a mine of valuable matter whence he can 
draw at all times for the facts illustrative of the great principles of the noble institu 
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It is an excellent work, and worthy of the patronage of the Order. The objections 
often urged against our institution, are most thoroughly examined, and ably answer- 
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We should think that every lover of the Order which this book upholds would 
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one so that they could see their objections answered. We would say to every lover 
of the poor and afllicted, buy one and peruse it for yourselves and see what the Odd 
Fellows do for them. Its motto is " Do unto others as ye would have others do unto 
you."— The Bee. 

This is a clear, forcible, and well written exposition of the subjects above named , 
and a book that every Odd Fellow in the country should be in possession of. Tho 
work is well got up, and embellished with several fine engravings appropriate to the 
subject of which it treats. It is sold at the low price of one dollar, and can be mailed 
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Golden Steps to Respectability, Usefulness and 
Happiness ; being a series of Lectures to the youth of 
both sexes on Character, Principles, Associates, Amuse- 
ments, Religion, and Marriage. By John Mather Austin. 
Derby, Miller & Co., Auburn, 1850. 243 pp. 

The author of this book is a writer of superior attraction, and has here selected a 
eubject of deep interest. Could the youth of the country be induced to exchange the 
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benefits to themselves and society would be incalculable. — Lockport Courier. 

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and that his readers will imbibe the spirit of the motto he has chosen — 
" Onward ! onward ! toils despising, 
Upward ! upward ! turn thine eyes, 
Only be content when rising, 
Fix thy goal amid the skies." 
—Albany State Register. 

The work of Mr. Austin, written in a pleasing style, and nervous and pointed in its 
argumentation, will hold a prominent position among the fortunate endeavors by 
which the rising generation are to be influenced. The volume before us is beautiful 
in its exterior, and this, combined with the aim of the author, in which he has admi- 
rably succeeded, will give it a wide range, and secure for it, we hope, an invaluable 
influence. — Buffalo Christian Advocate. 

A plain, familiar, forcible exposition of the duties and responsibilities of Youth, 
which can hardly be read without exerting a salutary and lasting influence. Judging 
from the popularity of Mr. Austin's former works, we predict for it a wide circula- 
tion. — New York Tribune. 

If the precepts eloquently and forcibly urged in these pages could be brought home 
and impressed upon the minds of the mass of youth in our land, they would confei 
lasting and incalculable benefits upon the rising generation. We cordially commend 
this work to the attention of the young and all who have charge of them. 

The publishers hav e executed their work admirable, and have brought out an ele 
gant and beautiful book. Their work will compare favorably with any of the New 
York houses.— Troy Post. 

The following extract has reference to the " golden steps" of the President of th 
n«uted States, Millard Fillmore :— (See page 69.) 



The American Lady ? s System of Cookery, com- 
prising every variety of information for ordinary and Holiday 
occasions. By Mrs. T. J. Crowen. 

The " American System of Cookery " is a capital book of its class, and for which 
we bespeak the good word of all thrifty housekeepers. It introduces us into a wil- 
derness of sweets, where no rude surfeit reigns! The almost innumerable variety of 
good things, clearly and orderly set forth, is most apetizing for the hungry reader, 
just before dinner. 

Here is an American housewife, sensible and thrifty, who has laid down direction 4 * 
for making all sorts of dishes, baking all kinds of cakes and pies, manufacturing eve*, 
variety of confectionery, preserving, pickling, &c, so plainly that a housekeeper o*' 
a week's standing can easily act upon her directions, and yet taken so comprehensive 
a scope, that the very best and most skilful will find something new. We take for 
granted, that as the latest, it is the best book of its class. 

The writer of this volume has previously published a similar work, on a smaller 
scale— "Every Lady's Book"— of which more than two hundred thousand copies are 
said to have been sold. If this is not populaiity, we know not what is. — Literary 
World, 

The "American System of Cookery," is the title of a goodly sized duodecimo, pub- 
lished in New York. The authoress of this work has obtained considerable celebrity, 
by a work which she entitled " Every Lady's Book," and we believe she will add to 
her deserved credit by the present volume, which comes home to the stomach of 
every man. The receipts are abundant and practical. — North American. ^ 

Of all the reforms, none is more loudly called for than one in American Cookery— 
that being one in which everybody is interested. That the national health would b© 
better, if the national kitchen were more philosophically and phyoroiogically mana- 
ged, there seems to be no doubt anywhere. Even morals suffer, beyond question, 
through the influence of crude, ill-selected aliment. Who knows but the Mexj-"u. 
war may be traced to an ill-cooked, ill-assorted, contradictory, and irritating cabinet 
dinner ? 

A Lady of New York tells us how to make a great many nice, wholesome things., 
and we beg our readers not to imagine we speak rashly, or even theoretically, upon, 
this all-important subject— we have tasted, and we testify without a misgiving. " The 
proof of the pudding," etc. — Union Magazine. 

Thus our wife settles the question. The same author's " Every Lady's Book," she 
said, might be useful for some folks, but the real simon pure, Yankee, American 
Cook Book, was the thing exactly, just such a book as she should have made, if she 
had cooked it up herself. She says it is made on common sense principles ; the rules 
are exactly such as sensible folks follow in this democratic land, who regard taste, 
health, and economy. Our wife says, that, with some Cook Books, one has to deduct 
half the spice, shortning and sugar. Our book, however, as our wife declares, ia 
practicable, and is to be followed to the letter. — Central Washingtonian News. 

This book is compiled by a person of practical knowledge of the subject, who, as 
stated in the preface, has been for the last eight years employed in collecting infor- 
mation on the subject of the work, and in reducing to practice the receipts obtained. 
— Evening Post. 

By the spiciness of the preface, and by the very funny epistle with which the au- 
thoress of this book sends us a copy, we cannot doubt her to be a woman of talent ; 
and as Mrs. Child has applied her genins to the making of such a book, we can be- 
lieve even a Cooking Book may be better for genius in the writer. — Home Journal. 

This appears to be the most complete and satisfactory collection of receipts m the 
culinary art, which the skill and enterprise of American ladies, devoted to the subject, 
have produced. It contains a large amount of matter in a volume of very good size, 
as a manual, and we have confidence, from the decided testimony of those who hav© 
tested its merits, in recommending it to house- keepers. —Protestant Churchman. 




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